PrA^'NA II, PaT^ALA 4, KHAiVDA 8.
1. On the second and following days of the
guest's stay, the host shall not rise or descend
(from his couch) in order to salute his (guest), if
he has been saluted before (on the first day).
2. He shall eat after his guests.
3. He shall not consume all the flavoured liquids in the house, so as to leave nothing for guests.
4. He shall not cause sweetmeats to be prepared for his own sake.
5. (A guest) who can repeat the (whole) Veda
(together with the supplementary books) is worthy
to receive a cow and the Madhuparka,
6. (And also) the teacher, an officiating priest, a
Snitaka, and a just king (though not learned in the
Veda).
8. 2. Manu III, 117; Y%n. I, 105.
3. Flavoured liquids, i. e. milk, whey, &c.
4. Manu III, 106.
5. Manu III, 119 and 120; Ya^n.I, no; Weber, Ind. Stud. X, 125. A guest is also called goghna, 'cow-killer,' because formerly a cow used to be killed on the arrival of a distinguished guest. The rite is described by A^valayana GrzTiya-sutra I, 24, 31-33.
I20 APASTAMBA. 11,4,8.
7. A COW and the Madhuparka (shall be offered)
to the teacher, to an officiating priest, to a father-
in-law, and to a king, if they come after a year has
elapsed (since their former visit).
8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey.
9. On failure (of these substances) water (mixed with honey may be used).
10. The Veda has six Angas (auxiliary v/orks).
11. (The six auxiliary works are) the Kalpa
(teaching the ritual) of the Veda, the treatises on
grammar, astronomy, etymology, phonetics, and
metrics.
12. (If any one should contend that) the term
Veda (on account of its etymology, implying that
which teaches duty or whereby one obtains spiritual
merit) applies to the complete collection of (works
which contain) rules for rites which are to be per-
formed on the authority of precepts, (that, conse-
quently, the Kalpa-sutras form part of the Veda, and
that thereb)^) the number (fixed above) for those
(Angas) is proved to be wrong,
13. (Then we answer). All those who are learned
in Mima;?2sa are agreed that (the terms Veda, Brah-
ma;^a, and the like, which are applied to) the principal
(works), do not include the Angas (the Kalpa-sutras
and the rest).
8. Ajvalayana Grzliya-sutra I, 24, 5 and 6,
10. This Sutra explains the term vedadliyaya, '(a guest) who can repeat the (whole) Veda,' which occurs above, Sutra 5. — Haradatta. Miiller's History of Ancient Sanskrit Literature, p. iii.
12. Tliis Sutra and the following one are directed against those who consider the Kalpa- siitras to be a part of the Veda, the re- vealed texts. See also JMiiller's History of Ancient Sanskrit Literature, p. 95 seq.
11,4,9- the Duties of a Householder. 121
14. If he remembers at any time during dinner,
that he has refused a guest, he shall at once leave
off eating and fast on that day,
PrA^NA II, Pa^ALA 4, KUANDA 9.
1. And on the following day (he shall search for
him), feast him to his heart's content, and accompany
him (on his departure).
2. (If the guest) possesses a carriage, (he shall accompany him) as far as that.
3. Any other (guest he must accompany), until permission to return is given.
4. If (the guest) forgets (to give leave to depart),
the (host) may return on reaching the boundary of
his village.
5. To all (those who come for food) at (the end
of) the Vaiwadeva he shall give a portion, even to
dogs and K3.uda\d.s.
6. Some declare that he shall not give anything to unworthy people (such as Aa/^rt'alas).
7. A person who has been initiated shall not eat the leavings of women or of an uninitiated person,
8. All gifts are to be preceded by (pouring out) water.
9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda.
10. The division of the food must be made in
9. I. Ya^u. I, 113.
7. After a long discussion on the object of this Sutra, Haradatta comes to the conclusion that it is given ' against the improper custom to dine out of the same vessel with one's wife and uninitiated children, which prevails in some countries.'
8. ' Consequently a gift of food also.' The custom is to pour water, usually with the spoon called Darvi (Palli), into the extended palm of the recipient's right hand.
122 Apastamba. 11,5,10
such a manner that those who receive daily portions (slaves) do not suffer by it.
11. At his pleasure, he may stint himself, his wife,
or his children, but by no means a slave who does
his work.
12. And he must not stint himself so much that he becomes unable to perform his duties.
13. Now they quote also (the following two verses) :
'An ascetic may eat eight mouthfuls, a hermit
living in the woods sixteen, a householder thirty-two,
and a student as much as he likes. An Agnihotrin,
a draught-ox, and a student, those three can do their
work only if they eat ; without eating (much), they
cannot do it,'
PrA^-NA II, PaTALA 5, KUANDA 10.
1. The reasons for (which) begging (is permissible
are), (the desire to collect the fee for) the teacher,
(the celebration of) a wedding, (or of) a ^'rauta-sacri-
fice, the desire to keep one's father and mother, and
the (impending) interruption of ceremonies performed
by a worthy man.
2. (The person asked for alms) must examine the
qualities (of the petitioner) and give according to his
power.
3. But if persons ask for alms for the sake of
sensual gratification, that is improper ; he shall not
take heed of that.
4. The lawful occupations of a Brahma;^a are,
13. Manu VI, 28; Ya^n. Ill, 55-
10. I. Manu IV, 251; XI, i seq.; Ya^n. I, 216. By the term arhat, ' a worthy person,' a Brahmawa is here designated who has studied the Veda and performs an Agnihotra.
4. Manu I, 88; X, 75; Ya^fi. I, 118.
11,5,10. the Duties of a Householder. I23
Studying, teaching, sacrificing for himself, officiating
as priest for others, giving alms, receiving alms, inhe-
riting, and gleaning corn in the fields ;
5. And (he may live by taking) other things which belong to nobody,
6. (The lawful occupations) of a Kshatriya are
the same, with the exception of teaching, officiating
as priest, and receiving alms, (But) governing and
fighting must be added.
7. (The lawful occupations) of a Vai^-ya are the
same as those of a Kshatriya, with the exception of
governing and fighting. (But in his case) agriculture,
the tending of cattle, and trade must be added.
8. He (shall) not choose (for the performance of
a ^'rauta-sacrifice) a priest who is unlearned in the
Veda, nor one who haggles (about his fee).
9. (A priest) shall not officiate for a person unlearned in the Veda.
10. In war (Kshatriyas) shall act in such a
manner as those order, who are learned in that
(art of war).
1 1. The Aryas forbid the slaughter of those who
have laid down their arms, of those who (beg for
mercy) with flying hair or joined hands, and of
fugitives.
12. The spiritual guide shall order those who,
5. I.e. wild roots and fruits.
6. Manu I, 89; X, 77, 79; Y%-n. I, 118, 119.
7. Manu I, 90; X, 78, 79 ; Ya^fi. loc. cit.
11. Manu VII, 91 seq. ; Ya^n. I, 325.
12. Haradatta explains the word -Sastrairadhigatanam, 'who whilst participating, according to the sacred law, (in the rights of their caste,) ' by ' who have been sanctified according to the law by the sacraments, such as the Garbhadhana, and are entitled (to the rights and occupations of their caste).'
124 Apastamba. 11,5,11-
(whilst) participating according to sacred law (in the
rights of their caste), have gone astray through the
weakness of their senses, to perform penances pro-
portionate to (the greatness of) their sins, according
to the precepts (of the Smr/ti).
13. If (such persons) transgress their (A/'arya's) order, he shall take them before the king.
14. The king shall (send them) to his domestic
priest, who should be learned in the law and the
science of governing.
15. He shall order (them to perform the proper penances if they are) Brahma;/as.
16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude.
PrA^NA H, PArALA 5, KliAiVDA 11,
1. In the cases of (men of) other castes, the king,
after having examined their actions, may punish
them even by death.
2. And the king shall not punish on suspicion.
3. But having carefully investigated (the case) by
the help of ordeals and of questions (addressed to
witnesses), the king may proceed to punish.
4. A king who acts thus, gains both (this and the next) world.
5. The road belongs to the king except if he meets a Brahma;^a.
16. Probably this Sutra is meant to give a general rule, and to exempt Brahma;/as in every case from corporal punishment and servitude. Manu VIII, 379-380.
11. 3. See also below, II, 11, 29, 6.
5. Manu II, 139; Ya^n. I, 117. According to Haradatta this Sutra is given, though the precedence among the various castes has been already setded, in order to show that common Kshatriyas must make way for an anointed king.
Ii, 5,11. the Duties of a Householder. I25
6. But if he meets a Brahma//a, the road belongs to the latter.
7. All must make way for a (laden) vehicle, for a
person who carries a burden, for a sick man, for a
woman and others (such as old men and infants).
8. And (way must be made), by the other castes, for those men who are superior by caste,
9. For their own welfare all men must make way for fools, outcasts, drunkards, and madmen.
10. In successive births men of the lower castes
are born in the next higher one, if they have fulfilled
their duties.
11. In successive births men of the higher castes
are born in the next lower one, if they neglect their
duties.
12. If he has a wife who (Is willing and able) to
perform (her share of) the religious duties and who
bears sons, he shall not take a second.
13. If a wife is deficient in one of these two
(qualities), he shall take another, (but) before he
kindles the fires (of the Agnihotra).
14. For a wife who assists at the kindling of the
fires, becomes connected with those religious rites of
which that (fire-kindling) forms a part.
6. ]\Ianu II, 138; Yao-n. I, 117. 10. Manu X, 64, 65 ; Ya,^ri. I, 96.
12. Manu IX, 95; Ya^il. I, 76.
13. Manu IX, 80, 81 ; Ya^fi. I, 73.
14. A wife who assists at the kindling of the fires for any sacrificial rite, becomes connected with that rite like any priest, and in that rite no other woman can take her place. Hence in the case of an Agnihotra, which lasts during the performer's lifetime, or at least as long as he is a householder, the performer cannot take another principal wife after he once has begun his sacrifice. If the wife of an Agnihotrin dies, he must marry again, and also kindle his fires afresh. Manu V, 167, 168; Yzgn. T, 89.
126 Apastamba. Ii, 5- H-
15. He shall not give his daughter to a man belonging to the same family (Gotra),
16. Nor to one related (within six degrees) on the mother's or (the father's) side.
1 7. At the wedding called Brahma, he shall give
away his daughter for performing (with her husband)
the rites that must be performed together (by a hus-
band and his wife), after having enquired regarding
the bridegroom's family, character, learning, and
health, and after having given (to the bride) orna-
ments according to his power.
1 8. At the wedding called Arsha, the bridegroom shall present to the father of the bride a bull and a cow.
19. At the wedding called Daiva, (the father)
shall give her to an officiating priest, who is per-
forming a ^rauta-sacriiice.
15. The term Gotra corresponds to the Latin Gens. It may be of two kinds, Vaidika for Brahma«as and Laukika, ' worldly,' for men of other castes. In the first case it denotes 'persons descended from the same J^i'shi ; ' in the second, ' persons dis- tinguished by the same family name, or known to be descended from the same ancestor.' In our days Brahm.awas also have Lau- kika Gotras, which form subdivisions of the very large Vedic Gotras. Regarding the Vaidika Gotras, see Miiller's History of Ancient Sanskrit Literature, pp. 379-390> and particularly p. 387. Manu III, 5; Ya^n. I, 53 ; Weber, Ind. Stud. X, 75 seq.
