13. (If he performs it) on the sixth day, he will become a s^reat traveller and o-ambler.
14. (The reward of a funeral-oblation performed) on the seventh day is success in agriculture.
15. (Its reward when performed) on the eighth day is prosperity.
16. (Its reward when performed) on the ninth day is one-hoofed animals.
17. (Its reward when offered) on the tenth day is success in trade.
18. (Its reward when offered) on the eleventh day is black iron, tin, and lead.
19. (If he performs a funeral-oblation) on the twelfth day, he will become rich in cattle.
20. (If he performs a funeral-oblation) on the
thirteenth day, he will have many sons (and) many
friends, (and) his offspring will be beautiful. But his
(sons) will die young.
12. The translation follows the corrected reading given in the Addenda to the Critical Notes.
20. Others read the last part of the Sutra, ayuvamarinas-tu bhavanti, 'they will not die young.' — Haradatta. If the two halves of the Sutra are joined and Darjaniyapatyoyuvamariwa/^ is read, the Sandhi may be dissolved in either manner.
II, 7, !?• householder; inheritance. 141
2T. (Its reward when performed) on the four- teenth day is success in battle.
22. (Its reward when performed) on the fifteenth day is prosperity.
23. The substances (to be offered) at these (sacri-
fices) are sesamum, masha, rice, yava, water, roots,
and fruits.
24. But the satisfaction of the Manes, if food
mixed with fat (is offered), is greater, and (lasts) a
longer time,
25. Likewise, if money, lawfully acquired, is given to worthy (persons).
26. Beef satisfies (the Manes) for a year,
27. Buffalo's (meat) for a longer (time) than that.
28. By this (permission of the use of buffalo's
meat) it has been declared that the meat of (other)
tame and wild animals is fit to be offered.
Pra5NA II, Pat^ala 7, Kha^vda 17.
1. (If) rhinoceros' meat (is given to Brahma/zas
seated) on (seats covered w^ith) the skin of a rhino-
ceros, (the Manes are satisfied) for a very long time.
2. (The same effect is obtained) by (offering the) flesh (of the fish called) 6'atabali,
3. And by (offering the) meat of the (crane called) Vardhra/^asa.
21. Manu III, 276, and Ya^ii. I, 263, declare the fourteenth day to be unfit for a -S'raddha, and the latter adds that -Sraddhas for men killed in battle may be offered on that day. This latter statement explains why Apastamba declares its reward to be 'success in battle.' The nature of the reward shows that on that day Ksha- triyas, not Brahmawas, should offer their -Sraddhas.
23. Manu III, 267; Ya^ii. I, 257.
26, Manu III, 271.
17. I. Manu III, 272; Ya^n. I, 259.
2. Manu V, 16, where Rohita is explained by 6'atabali.
142 APASTAMBA. 11,7,17.
4. Pure, with composed mind and full of ardour,
he shall feed Brahma;^as who know the Vedas, and
who are not connected with him by marriage, blood
relationship, by the relationship of sacrificial priest
and sacrificer, or by the relationship of (teacher and)
pupil.
5. If strangers are deficient in the (requisite)
good qualities, even a full brother who possesses
them, may be fed (at a .Sraddha).
6. (The admissibility of) pupils (and the rest) has been declared hereby.
7. Now they quote also (In regard to this matter the following verse) :
8. The food eaten (at a sacrifice) by persons
related to the giver is, indeed, a gift offered to the
ofoblins. It reaches neither the Manes nor the
gods. Losing its power (to procure heaven), it errs
about In this world as a cow that has lost its calf
runs into a strange stable.
9. The meaning (of the verse) is, that gifts which
are eaten (and offered) mutually by relations, (and
thus go) from one house to the other, perish in this
world.
10. If the good qualities (of several persons who
might be invited) are equal, old men and (amongst
these) poor ones, who wish to come, have the
preference.
11. On the day before (the ceremony) the (first) invitation (must be Issued).
4. Manu III, 128-138, and 149, 188; Yagn. I, 225.
8, See Manu III, 141, where this Trish/ubh has been turned into an Anush/ubh.
II. Manu III, 187; Ya^fi. I, 225. According to Haradatta the formula of invitation is, Sviih jraddham bhavita, tatrahavani- ySrthe bhavadbhi/^ prasada/^ kartavya iti, 'to-morrow a -Sraddha
11,7,17- Householder ; Funeral-Oblations. I43
12. On the following day the second invitation takes place.
13. (On the same day also takes place) the third invitation (which consists in the call to dinner).
14. Some declare, that every act at a funeral- sacrifice must be repeated three times.
15. As (the acts are performed) the first time,
(so they must be repeated) the second and the third
times.
16. When all (the three oblations) have been
offered, he shall take a portion of the food of
all (three), and shall eat a small mouthful of the
remainder in the manner described (in the Grzhya-
slatra).
1 7. But the custom of the Northerners is to pour
into the hands of the Brahma/^as, when they are
seated on their seats, (water which has been taken
from the water-vessel.)
18. (At the time of the burnt-offering which is
offered at the beginning of the dinner) he addresses
the Brahma;^as with this Mantra : ' Let it be taken
out, and let it be offered in the fire.'
19. (They shall give their permission with this Mantra) : ' Let it be taken out at thy pleasure, let
will take place. Do me the favour to take at that the place of the Ahavaniya-fire.'
12. The formula is, Adya ^raddham, ' to-day the Aaddha takes place.'
13. The call to dinner is, Siddham Sgamyatam, 'the food is
ready ; come.'
16. Apastamba Gr2"hya-sutra IV, 21. 'He shall eat it pro- nouncing the Mantra, " Pra«e nirish/osmrz'tawz ^homi." ' Taitt.
Ar. X, 33. ^ ^
17. The North of India begins to the north of the river 5'aravati. The rule alluded to is given by Ya^n. I, 226, 229 ; Manu III, 210.
18. Ya^-ii. I, 235.
144 APASTAMBA. II, 7, 17.
it be offered in the fire at thy pleasure.' Having
received this permission, he shall take out (some of
the prepared food) and offer it.
20. They blame it, if dogs and Apapatras are allowed to see the performance of a funeral-sacrifice.
2 1 . The following persons defile the company if
they are invited to a funeral-sacrifice, viz. a leper,
a bald man, the violator of another man's bed, the
son of a Brahma;/a who follows the profession of
a Kshatriya, and the son of (a Brahma;^a who by
marrying first a ^Sudra wife had himself become) a
^'udra, born from a Brahma;^a woman.
22. The following persons sanctify the company
if they eat at a funeral-sacrifice, viz. one who has
studied the three verses of the Veda containing the
word ' Madhu,' each three times ; one who has studied
20. Manu III, 239.
21. Manu III, 152-166, and particularly 153 and 154; Ya^S, I, 222-224. Haradatta's explanation of the word '.Sudra' by 'a Brahmawa who has become a Sudra. ' is probably right, because the son of a real ^Sudra and of a Brahma7za female is a JLandah, and has been disposed of by the preceding Sutra.
22. CompareManu III, 185, 186; Yag'fi. I, 219-221. The three verses to be known by a Trimadhu are, Madhu vata rz'tayate, &c., which occur both in theTaitt.Sawh. and in the Taitt. Ar. The expla- nation of Trisuparwa is not certain. Haradatta thinks that it may mean either a person who knows the three verses A'atushkaparda yuvati>^ supei^a, &c., Taittiriya-brahmawa I, 2, i, 27, &c., or one who knows the three Anuvakas from the Taittiriya Arawyaka X, 48-50, beginning, Brahma me tu mam, &c. The word ' Tri«a>^iketa ' has three explanations: — a. A person who knows the Na/^iketa-fire according to the Taittiriyaka, Ka///avalli, and the -Satapatha, i.e. has studied the portions on the NaX-iketa-fire in these three books. d. A person who has thrice kindled the Na^'iketa-fire. c. A person who has studied the Anuvaka, called Vira^as. A'aturmedha may also mean ' one who has performed the four sacrifices ' enumerated above.
the part of the Veda containing the word * Supar;2a ' .
three times ; a Tri/za/^iketa ; one who has studied
the Mantras required for the four sacrifices (called
A^vamedha, Purushamedha, Sarvamedha, and Vitri-
medha) ; one who keeps five fires ; one who knows
the Saman called 6^yesh//i;a ; one who fulfils the
duty of daily study ; the son of one who has studied
and is able to teach the whole Veda with its Aneas,
and a ^'rotriya.
23. He shall not perform (any part of) a funeral- sacrifice at niofht.
24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it.
25. (He shall not perform a funeral-sacrifice at night), except if an eclipse of the moon takes place.
PrAS'NA H, PaT^ALA 8, IvHAiVDA 18.
1. He shall avoid butter, butter-milk, oil-cake, honey, meat,
2. And black grain (such as kulittha), food given
by ^iidras, or by other persons, whose food is not
considered fit to be eaten,
3. And food unfit for oblations, speaking an un- truth, anger, and (acts or words) by which he might
23. Manu III, 280.
24. 'The ^Sraddha is stated to begin with the first invitation to the Brahmans.' — Haradatta.
25. ' The Northerners do not generally receive this Sutra, and therefore former commentators have not explained it.' — Haradatta.
18. I. Sutras 1-4 contain rules for a vow to be kept for the special objects mentioned in Sutras 3 and 4 for one year only. Haradatta (on Sutras) says that another commentator thinks that Sutras 1-3 prescribe one vow, and Sutra 4 another, and that the latter applies both to householders and students. A passage from Baudhayana is quoted in support of this latter view.
146 APASTAMBA. II, 8, 18.
excite anger. He who desires a (good) memory,
fame, wisdom, heavenly bHss, and prosperity, shall
avoid these twelve (things and acts) ;
4. Wearing a dress that reaches from the navel
to the knees, bathing morning, noon, and evening,
living on food that has not been cooked at a fire,
never seeking the shade, standing (during the day),
and sitting (during the night), he shall keep this vow
for one year. They declare, that (its merit) is equal to
that of a studentship continued for forty-eight years.
5. (Now follows) the daily funeral-oblation.
6. Outside the village pure (men shall) prepare (the food for that rite) in a pure place.
7. Nine vessels are used for that,
8. In which the food is prepared, and out of which it is eaten.
9. And those (vessels) he shall present to the (Brahma;/as) who have been fed.
10. And he shall feed (Brahma;/as) possessed of all (good qualities).
11. And he shall not give the residue (of that
funeral-dinner) to one who is inferior to them in
good qualities.
12. Thus (he shall act every day) during a year.
13. The last of these (funeral-oblations) he shall perform, offering a red goat.
c. Manu III, 82 seq.
6. The term ' pure (men)' is used in order to indicate that they must be so particularly, because, by II, 2, 3, i, purity has already been prescribed for cooks.
7. For the unusual meaning of dravya, 'vessel,' compare the term sitadravya;n, ' implements of husbandry,' Manu IX, 293, and the Petersburg Diet. s. v.
13. The red goat is mentioned as particularly fit for a 6'raddha, Ya^n. I, 259, and Manu III, 272.
11,8,19. householder; funeral-oblations. 147
14. And let him cause an altar to be built, con- cealed (by a covering and outside the village).
15. Let him feed the Brahma;^as on the northern half of that.
16. They declare, that (then) he sees both the
Brahma;2as who eat and the Manes sitting on the
altar.
1 7. After that he may offer (a funeral-sacrifice once a month) or stop altogether.
18. For (by appearing on the last day on the
altar) the Manes signify that they are satisfied by
the funeral-offering.
19. Under the constellation Tishya he who de- sires prosperity,
Pra^na II, Patala 8, Khajvda 19.
1. Shall cause to be prepared powder of white
mustard-seeds, cause his hands, feet, ears, and mouth
to be rubbed over with that, and shall eat (the
remainder). If the wind does not blow too violently,
he shall eat sitting, silent and his face turned towards
the south, on a seat (facing the) same (direction) —
the first alternative is the skin of a he-eoat.
2. But they declare, that the life of the mother
of that person who eats at this ceremony, his face
turned in that direction, will be shortened.
3. The vessel used at this occasion shall be made of brass,
