19. I. The ceremony which is here described, may also be per- formed daily. If the reading prasya is adopted, the translation must run thus: 'aftd he shall scatter (the remainder of the powder). If the wind,' &c.
2. ' Therefore those whose mothers are alive should not per- form this ceremony.' — Haradatta.
148 APASTAMBA. 11,8,19.
4. And its centre shall be adorned with gold.
5. (Such a one) is the best.
6. And nobody else shall eat out of that vessel.
7. He shall make a lump of as much (food) as he can swallow (at once).
8. (And he shall) not scatter anything- (on the ground).
9. He shall not let go the vessel (with his left hand) ;
10. Or he may let it go.
11. He shall swallow the whole mouthful at once,
Introducing it, together with the thumb, (into the
mouth.)
12. He shall make no noise with his mouth (whilst eating).
13. And he shall not shake his right hand (whilst eating).
14. After he (has eaten and) sipped water, he
shall raise his hands, until the water has run off (and
they have become dry).
4. If, as I have done, the words suvar«anabha/i and pra^asta/^ are taken as separate Sutras, the meaning is, ' The vessel used should be of brass; if not of brass, it should at least have a golden ornament in the centre ; and a vessel possessing both qualities is the best.' If 3, 4, 5 are taken as one Sutra, as is done in P. U. and jNIr. U., the sense is, ' It is best to use a brass vessel, &c., but another may be used in its stead.'
6. If the masculine bhoktavya// is used instead of bhoktavyam, the participle must be construed with ^a.mQ.sa./i.
7. The verbum finitum, which according to the Sanskrit text ought to be taken with the participle sawnayan, is grasita, Siitra 1 1.
10. 'Why is this second alternative mentioned, as (the first Sutra) suffices ? True. But according to the maxim that " re- strictions are made on account of the continuance of an action once begun," the meaning of this second Sutra is that he shall continue to the end to handle the vessel (in that manner in which) he has handled it when eating for the first time.' — Haradatta.
11,8,20. householder; funeral-oblations. 149
15. After that he shall touch fire.
16. And (during this ceremony) he shall not eat in the day-time anything but roots and fruits.
17. And let him avoid Sthalipaka-offerings, and food offered to the Manes or to the Gods.
1 8. He shall eat wearing his upper garment over his left shoulder and under his right arm.
19. At the (monthly) ^S'raddha which must neces-
sarily be performed, he must use (food) mixed with
fat.
20. The first (and preferable) alternative (is to employ) clarified butter and meat.
21. On failure (of these), oil of sesamum, vegeta- bles, and (similar materials may be used).
22. And under the asterism Magha he shall feed
the Brahma;^as more (than at other times) with (food
mixed with) clarified butter, according to the rule of
the 6'raddha.
Prasna II, Patala 8, Khavda 20.
1. At every monthly ^'raddha he shall use, in
whatever manner he may be able, one dro/^a of
sesamum.
2. And he shall feed Brahma;/as endowed with all
(good qualities), and they shall not give the fragments
(of the food) to a person who does not possess the
same good qualities (as the Brahma;^as).
He who desires prosperity shall fast in the
18. Haradatta remarks that some allow, according to II, 2, 4, 22, the sacred thread to be substituted, and others think that both the thread and the garment should be worn over the left shoulder and under the right arm.
20. I. A drona. equals 128 seers or ^eras. The latter is variously reckoned at 1-3 lbs.
3. The reason why the constellation Tishya has been chosen
1 50 APASTAMBA. II, 8, 20.
half of the year when the sun goes to the north,
under the constellation Tishya, in the first half of
the month, for (a day and) a night at least, prepare a
Sthalipaka-offering, offer burnt-oblations to Kuvera
(the god of riches), feed a Brahma;za with that (food
prepared for the Sthalipaka) mixed with clarified
butter, and make him wish prosperity with (a
Mantra) implying prosperity.
4. This (rite he shall repeat) daily until the next Taisha-month.
5. On the second (Tishya-day and during the second month he shall feed) two (Brahma;/as).
6. On the third (Tishya-day and during the third month he shall feed) three (Brahma;^as).
7. In this manner (the Tishya-rite is to be per-
formed) for a year, with a (monthly) increase (of the
number of Brahma;^as fed).
8. (Thus) he obtains great prosperity.
9. But the fasting takes place on the first (Tishya-day) only.
10. He shall avoid to eat those things which
have acquired strength (as butter-milk, curds, and
whey).
11. He shall avoid to tread on ashes or husks of
grain, to wash one foot with the other, or to place
one foot on the other,
12. And to swing his feet, and to place one leg- crosswise over the knee (of the other),
for this rite seems to be that Tishya has another name, Pushya, i. e. ' prosperous.' This sacrifice is to begin on the Tishya-day of the month called Taisha or Pausha (December-January), and to continue for one year. The Tishya or Pushya-day is the ninth day of each solar month. II. Manu IV, 78.
11,9,21. the Four Orders. I5i
13. And to make his nails or (his finger-joints) crack without a (good) reason,
14. And all other acts which they blame.
15. And let him acquire money in all ways that are lawful.
16. And let him spend money on worthy (persons or objects).
1 7. And let him not give anything to an unworthy (person), of whom he does not stand in fear.
18. And let him conciliate men (by gifts or kindness).
19. And he may enjoy the pleasures which are not forbidden by the holy law.
20. (Acting) thus he conquers both worlds.
Pra^-na II, PArALA 9, Khaa^da 21.
1. There are four orders, viz. the householder-
ship, the studentship, the order of ascetics, and the
order of hermits in the woods.
2. If he lives in all these four according to the
rules (of the law), without allowing himself to be
disturbed (by anything), he will obtain salvation.
3. The duty to live in the teacher's house after the initiation is common to all of them.
4. Not to abandon sacred learning (is a duty common) to all.
13. 'Good reasons for cracking the joints are fatigue or rheu- matism.'— Haradatta.
16. Manu XI, 6, and passim.
21.1. * Though four (orders) are enumerated, he uses the word " four," lest, in the absence of a distinct rule of the venerable teacher, one order only, that of the householder, should be allowed, as has been taught in other Smr/tis.' — Haradatta. Manu VI, 87.
2. Manu VI, 88.
3. Manu II, 247-249, and above.
152 APASTAMBA. II, 9, 21.
5. Having learnt the rites (that are to be per-
formed in each order), he may perform what he
wishes.
6. Worshipping until death (and living) according
to the rule of a (temporary) student, a (professed)
student may leave his body in the house of his
teacher.
7. Now (follow the rules) regarding the ascetic (Sa;;/nyasin).
8. Only after (having fulfilled) the duties of that
(order of students) he shall go forth (as an ascetic),
remaining chaste.
9. For him (the Sa;;2nydsin) they prescribe (the following rules) :
TO. He shall live without a fire, without a house,
without pleasures, without protection. Remaining
silent and uttering speech only on the occasion of
the daily recitation of the Veda, begging so much
food only in the village as will sustain his life, he
shall wander about neither caring for this world nor
for heaven.
11. It is ordained that he shall wear clothes thrown away (by others as useless).
12, Some declare that he shall go naked.
8. The meaning of the Sutra is, that the studentship is a necessary preUminary for the Sawnyasin. If a man considers himself sufficiently purified by his life in that order, he may be- come a Sawnyasin immediately after its completion. Otherwise he may first become a householder, or a hermit, and enter the last order, when his passions are entirely extinct. See also Manu VI, 36; Ya-fi. Ill, 56-57.
10. Manu VI, 33, 42-45 ; Yao^n. Ill, 58 seq.
12. 'Another (commentator) says, " Some declare that he is free from all injunctions and prohibitions, i. e. he need neither perform nor avoid any (particular actions)." ' — Haradatta.
11,9,21. the Hermit. 153
13. Abandoning truth and falsehood, pleasure
and pain, the Vedas, this world and the next, he
shall seek the universal soul.
14. (Some say that) he obtains salvation if he knows (the universal soul).
15. (But) that (opinion) is opposed to the ^'astras.
16. (For) if salvation were obtained by the know-
ledge of the universal soul alone, then he ought
not to feel any pain even in this (world).
1 7. Thereby that which follows has been declared.
18. Now (follow the rules regarding) the hermit living in the woods.
19. Only after (completing) that (studentship) he shall go forth, remaining chaste.
20. For him they give (the following rules) :
21. He shall keep one fire only, have no house,
enjoy no pleasures, have no protector, observe
silence, uttering speech on the occasion of the daily
recitation of the Veda only.
13. 'He shall seek, i.e. worship, the soul, which has been described in the section on transcendental knowledge (I, 8).' — Haradatta.
15. Haradatta apparently takes the word -Sastras to mean 'Dhar-
maj'astras.'
17. 'That which follows' are the Yogas, which must be employed in order to cause the annihilation of pain, after the knowledge of the universal soul has been obtained.
21. 'But which is that one fire ? Certainly not the GrAya-fire, because he must remain chaste. Therefore the meaning intended is, " He shall offer a Samidh morn and evening in the common fire, just as formerly, (during his studentship.)" Another com- mentator says, " Gautama declares that he shall kindle a fire according to the rule of the 6'rama;/aka Sutra. The 6'rama«aka Sutra is the Vaikhanasa Siatra. Having kindled a fire in the manner prescribed there, he shall sacrifice in it every morning and every evening." '—Haradatta. See also Manu VI, 4 ; Y%-S,
154 APASTAMBA. 11,9,22.
PrA^NA II, PajTALA 9, KUANDA 22.
1. A dress of materials procured in die woods (skins or bark) is ordained for him.
2. Then he shall wander about, sustaining his life by roots, fruits, leaves, and grass.
3. In the end (he shall live on) what he may obtain by chance.
4. Next he shall live on water, (then) on air, then on ether.
5. Each following one of these modes of subsist- ence is distinguished by a (greater) reward.
6. Now some (teachers) enjoin for the hermit the
successive performance (of the acts prescribed for
the four orders).
7. After having finished the study of the Veda,
having taken a wife and kindled the sacred fires,
he shall begin the rites, which end with the Soma-
sacrifices, (performing) as many as are prescribed in
the revealed texts.
8. (Afterwards) he shall build a dwelling, and
dwell outside the village with his -wife, his children,
and his fires,
9. Or (he may live) alone.
Ill, 45. The Vaikhanasa Sutra is in existence, and procurable in Gujarat.
22. I. Manu VI, 6.
2. Manu VI, 5, 21; Ya^g^ii. Ill, 46.
4. ' Then he shall live on ether, i. e. eat nothing at all.' — Ilaradatta. Manu VI, 31 ; Ya^n. Ill, 55.
6. ' The word atha, " now," introduces a different opinion. Above, it had been declared that the life in the woods (may be begun) after the studentship only. But some teachers enjoin just for that hermit a successive performance of the acts (prescribed for all four orders).'
8. Manu VI, 3 seq. ; Ya^n. Ill, 45.
11,9,22. the Hermit. 1 55
10. He shall support himself by gleaning corn.
1 1 . And after that he shall not any longer take presents.
12. And he shall sacrifice (only) after having bathed (in the following manner) :
13. He shall enter the water slowly, and bathe
without beating it (with his hand), his face turned
towards the sun.
14. This rule of bathing is valid for all (castes and orders).
15. Some enjoin (that he shall prepare) two sets
of utensils for cooking and eating, (and) of choppers,
hatchets, sickles, and mallets.
16. He shall take one of each pair (of instru-
ments), give the others (to his wife), and (then) go
into the forest.
1 7. After that time (he shall perform) the burnt-
oblations, (sustain) his life, (feed) his guests, and
(prepare) his clothes with materials produced in the
forest.
18. Rice must be used for those sacrifices for
which cakes mixed with meat (are employed by the
householder).
