6. According to Haradatta, the repetition of the word aMryam, ' the teacher,' in this Siitra, indicates that the rule holds good not only when the teacher comes as a guest to his former pupil, but on every occasion when he receives water for sipping.
112 APASTAMBA. 11,2,5.
7. And (he shall offer water for sipping in this
manner) to other guests also who possess all (good
qualities) together.
8. He shall imitate (his teacher) in rising, sitting, walking about, and smiling.
9. In the presence (of his teacher) he shall not
void excrements, discharge wind, speak aloud, laugh,
spit, clean his teeth, blow his nose, frown, clap his
hands, nor snap his fingers.
10. Nor shall he tenderly embrace or address caressing words to his wife or children.
11. He shall not contradict his teacher,
12. Nor any of his betters.
13. (He shall not) blame or revile any creature.
14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another.
15. If he is not well versed in a (branch of) sacred
learning (which he studied formerly), he shall again
go to the (same) teacher and master it, observing
the (same) rules as (during his first studentship).
16. The restrictions (to be kept) by the teacher
7. ' He is called samudeta, " possessed of all (good qualities) together," who is endowed with (good) birth, disposition, behaviour, (great) learning, and a (venerable) age.' — Haradatta.
8. The word syat is to be understood from Sutra 5.
13. Haradatta states that ' speaking evil' is forbidden here once more in order that it should be particularly avoided.
14. ' For example, he shall not say, " The jRig-veda. is sweet to the ear, the other Vedas grate on the ear," or " the Taittiriya-veda is a ^Sakha consisting of leavings," or " the Brahmawa proclaimed by Ya^navalkya is of modern origin." ' — Haradatta. The second sentence refers to the story that Ya^navalkya vomited the Black Ya^ur-veda, and his fellow-students, becoming partridges, picked it up. Regarding the third sentence, see Varttika on Van'mi IV, 3, 105, and Miiller's History of Ancient Sanskrit Literature, p. 363.
16. Weber, Ind. Stud. X, 42.
11,3,6. the Duties of a Householder. Ii3
from the beginning of the course of teaching to its
end are, to avoid cutting the hair on the body, par-
taking of meat or of oblations to the Manes, and
connexion (with a woman).
1 7. Or (he may have conjugal intercourse) with his wife at the proper season.
18. He shall be attentive in instructing his pupils
in the sacred learning, in such a manner that they
master it, in observing the restrictions (imposed
upon householders during their teaching). He who
acts thus, gains heavenly bliss for himself, his
descendants and ancestors.
19. He who entirely avoids with mind, word,
nose, eye, and ear the sensual objects (such as are)
enjoyed by the touch, the organ, or the stomach,
gains immortality.
Pra^na II, PArALA 3, Khanda 6.
1. If he has any doubts regarding the caste and
conduct of a person who has come to him in order
to fulfil his duty (of learning the Veda), he shall
kindle a fire (with the ceremonies prescribed for
kindling the sacrificial fire) and ask him about his
caste and conduct.
2. If he declares himself to be (of) good (family
and conduct, the teacher elect) shall say, 'Agni who
sees, Vayu who hears, Aditya who brings to light,
6. I . The person desirous to study addresses his teacher elect with the following Mantra : Bhagavan maitre;za y^akshusha paj-ya j-ivena manasanugr/ha/za prasida mam adhyapaya, ' venerable Sir, look on me with a friendly eye, receive with a favourable mind, be kind and teach me.' The teacher elect then asks : Kiragotrossi saumya, kima/fara//, ' friend, of what family art thou ? what is thy rule of conduct?'
114 APASTAMBA. 11,3,6,
vouch for his goodness ; may it be well with this
person ! He is free from sin.' Then he shall
begin to teach him.
3. A guest comes to the house resembling a burning fire.
4. He is called a ^'rotriya who, observing the law
(of studentship), has learned one recension of the
Veda (which may be current in his family).
5. He is called a guest (who, being a ^Srotriya),
approaches solely for the fulfilment of his religious
duties, and with no other object, a householder who
lives Intent on the fulfilment of his duties.
6. The reward for . honouring (such a guest) is immunity from misfortunes, and heavenly bliss.
7. He shall go to meet such (a guest), honour him
according to his age (by the formulas of salutation
prescribed), and cause a seat to be given to him.
8. Some declare that, if possible, the seat should have many feet.
9. The (householder himself) shall wash the feet
of that (guest) ; according to some, two ^udras shall
do it.
3. The object of this Sutra is to show the absolute necessity of feeding a guest. For, if ofTended, he might burn the house with the fiames of his anger.
4. The object of this Sutra is to complete the definition of the term ' guest ' to be given in the following Sutra. In my translation
I have followed Haradatta's gloss. The literal sense of Apa- stamba's words is, ' He who, observing the law, has studied one recension of each (of the four) Vedas, becomes a AS'rotriya.' Hara- datta says this definition would be contrary to the current accepta- tion of the term. That argument proves, however, nothing for Apastamba's times.
5. Manu III, 102, 103; Ya^a. I, in.
6. Ya_o^n. I, 109; Manu III, loi.
8. Haradatta states that this is also Apastamba's opinion.
11,3,6. the Duties of a Householder. Ii
10. One of them shall be employed in pouring water (over the guest, the other in washing his feet).
1 1 . Some declare that the w^ater for the (guest) shall be brought in an earthen vessel.
12. But (a guest) who has not yet returned home
from his teacher shall not be a cause for fetching
water.
13. In case a (student comes, the host) shall
repeat the Veda (together with him) for a longer
time (than with other guests).
14. He shall converse kindly (with his guest),
and gladden him with milk or other (drinks), with
eatables, or at least with water.
15. He shall offer to his guest a room, a bed, a
mattress, a pillow with a cover, and ointment, and
what else (may be necessary).
16. (If the dinner has been finished before the
arrival of the guest), he shall call his cook and give
him rice or yava for (preparing a fresh meal for) the
guest.
17. (If dinner is ready at the arrival of the guest),
he himself shall portion out the food and look at it,
saying (to himself), ' Is this (portion) greater, or
this ? '
18. He shall say, ' Take out a larger (portion for the guest).'
11. According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal.
12. I.e. it is unnecessary to offer water for washing the feet to a student. This translation follows the corrected reading given in the additions to Critical Notes.
15. 'Ointment, (i.e.) oil or clarified butter for anointing the feet.' — Haradatta. Manu III, 107.
16. Manu III, 108.
I I 6 APxVSTAMBA. II, 3, 7.
19. A guest who is at enmity (with his host) shall
not eat his food, nor (shall he eat the food of a host)
who hates him or accuses him of a crime, or of one
who is suspected of a crime.
20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt.
PrASNA II, PaT^ALA 3, KlIAiVDA 7.
1. This reception of guests is an everlasting
(^'rauta)- sacrifice offered by the householder to
Pra^apati.
2. The fire in the stomach of the guest (repre-
sents) the Ahavaniya, (the sacred fire) in the house
of the host represents the Garhapatya, the fire at
which the food for the guest is cooked (represents)
the fire used for cooking the sacrificial viands (the
Dakshi/^agni),
3. He who eats before his guest consumes the
food, the prosperity, the issue, the cattle, the merit
which his family acquired by sacrifices and charitable
vv^orks.
4. Food (offered to guests) which is mixed with
milk procures the reward of an Agnish/oma-sacrifice,
food mixed with clarified butter procures the reward
19. Manu IV, 213; Ya^ii. I, 162.
7. I. 'Pra^^apatya may mean either "created by Pra^apati '' or " sacred to Pra^apati." ' — Haradatta.
2. In the first Sutra the reception of guests had been compared to an everlasting Vedic sacrifice. This analogy is traced further in detail in this Sutra. One of the chief characteristics of a Vedic sacrifice is the vitana, or the use of three sacred fires. Hence A])astamba shows that three fires also are used in otTering hospi- tality to guests.
4. Regarding the Agnish/oma and the other sacrifices men- tioned, see Aitareya-brahmawa III, 8 ; IV, i ; IV, 4.
II, 3, 7. THE DUTIES OF A HOUSEHOLDER. I 1 7
of an Ukthya, food mixed widi honey die reward of ^
an Atiratra, food accompanied by meat the reward
of a Dvada.Taha, (food and) water numerous offspring
and long life.
5. It is declared in the Veda, ' Both welcome and indifferent guests procure heaven (for their host).'
6. When he gives food in the morning, at noon,
and in the evening, (these gifts) are the Savanas (of
that sacrifice offered to Pra^pati).
7. When he rises after his guest has risen (to
depart), that act represents the Udavasaniya ish/i
(of a Vedic sacrifice).
8. When he addresses (the guest) kindly, that kind address (represents) the Dakshi;^a.
9. When he follows (his departing guest, his steps represent) the steps of Vish;m.
10. When he returns (after having accompanied
his guest), that (act represents) the Avabhr/tha,
(the final bath performed after the completion of a
sacrifice.)
11. Thus (a Brahma?2a shall treat) a Brahma;m, (and a Kshatriya and a Vai^ya their caste-fellows.)
6. The morning, midday, and evening offerings offered at the great Vedic sacrifices are called Savanas, The object of this Sutra is to prescribe the hospitable reception of guests at all times of the day, and to further describe the similarity of a guest-offering to a Vedic sacrifice.
7. Regarding the Udavasaniya ish/i, see Aitareya-brahma/za VIII, 5. It is the ' concluding ish/i.'
8. Dakshi«a is the reward given to priests who officiate at a sacrifice.
9. 'The steps ofVish«u' are three steps which the sacrificer has to make between the Vedi and the Ahavaniya-fire. See Pet. Diet. s. v.
Il8 APASTAMBA. 11,3,7
f f
12. If a guest comes to a king, he shall make (his Purohita) honour him more than himself,
13. If a guest comes to an Agnihotrin, he himself
shall go to meet him and say to him : ' O faithful
fulfiUer of thy vows, where didst thou stay (last
night) ? ' (Then he offers water, saying) : ' O faithful
fulfiller of thy vows, here is water.' (Next he offers
milk or the like, saying) : ' O faithful fulfiller of thy
vows, refresh thyself.'
14. (If the guest stays at the time of the Agni-
hotra, he shall make him sit down to the north of
the fire and) murmur in a low voice, before offering
the oblations : ' O faithful fulfiller of thy vows, may
it be as thy heart desires;' 'O faithful fulfiller of
thy vows, may it be as thy will is;' 'O faithful
fulfiller of thy vows, may it be as thy wish is;'
' O faithful fulfiller of thy vows, may it be as thy
desire is.'
15. If a guest comes, after the fires have been
placed (on the altar), but before the oblations have
been offered, (the host) himself shall approach him
and say to him : ' O faithful fulfiller of thy vows,
give me permission ; I wish to sacrifice.' Then he
shall sacrifice, after having received permission. A
Brahma;ea declares that he commits a sin if he sacri-
fices without permission.
12. 'A guest/ i.e. such a pne as described above, II, 3, 6, 4 and 5.
1 3. An Agnihotrin is a Brahma«a who offers certain daily burnt- offerings called Agnihotra.
14. According to some, all these sentences must be pronounced; according to Haradalta, one only, which may be selected optionally.
15. Haradatta states that the Brahma?ia mentioned in the text is the Atharvawa-brahmana. See Atharva-veda XV, 11-12.
11,4,8. the Duties of a Householder. Iiq
1 6. He who entertains guests for one night
obtains earthly happiness, a second night gains the
middle air, a third heavenly bliss, a fourth the world
of unsurpassable bliss ; many nights procure endless
worlds. That has been declared in the Veda.
17. If an unlearned person who pretends to be
(worthy of the appellation) ' guest ' comes to himi, he
shall give him a seat, water, and food, (thinking) ' I
give it to a learned Brahma;/a.' Thus (the merit) of
his (gift) becomes (as) great (as if a learned Brah-
ma;^a had received it).
