35. Haradatta reads atisa?«vatsaram, not atisa??/vatsaram, as in Professor Stenzler's edition, though he notices the latter reading. ManuVI, 15.

36. ' The duties of a householder, the Agnihotra, and the like, are frequently prescribed and praised in all Vedas, Dharma^astras, and Itihasas. As, therefore, the order of householders is explicitly prescribed, this alone is the order (obligatory on all men). But the other orders are prescribed only for those unfit for the (duties of

194 GAUTAMA. IV, i.

Chapter IV.

1. A householder shall take a wife (of) equal
(caste), who has not belonged to another man and
is younger (than himself).

2. A marriage (may be contracted) between per- sons who have not the same Pravaras,

3. (And) who are not related within six degrees on the father's side,

4. Or on the side of the begetter,

5. (Nor) within four degrees on the mother's side.

6. (If the father) gives (his daughter) dressed
(in two garments) and decked with ornaments to
a person possessing (sacred) learning, of virtuous

a householder). That is the opinion of many teachers.' — Haradatta. Haradatta's explanation of aX'drya/;, which he takes to mean ' many teachers,' seems to me inadmissible. Eke, ' some (teachers),' is used in that sense, and a/('arya// cannot possibly be a synonymous term. Further on (IV, 23) Haradatta himself admits that by aMrya/z one teacher is meant. It must be translated ' the venerable teacher,' because the Hindus are very fond of the use of the plu- ralis majestatis. I have no doubt that Gautama means his own teacher, whom, of course, etiquette forbids him to name. See also R. Garbe, Uebersetzung des Vaitana-sutra, I, 3.

IV. I. Apastamba II, 6, 13, i; Manu III, 4, 12 ; Ya^il. I, 52.

2. Regarding the Pravaras, see Miiller's History of Ancient Sanskrit Literature, p. 386. Apastamba II, 5, 11, 15.

3. Apastamba II, 5, 1 1, 16 ; Manu III, 5 ; Ya^il. I, 52,

4. This rule refers to the case where a husband has made over his wife to another man and the bridegroom stands in the relation of a son to the husband of his mother and to his natural father (dvipita). See Ya^S. I, 68.

5. Ya^n. I, 53.

6. Apastamba II, 5, 11, 17. 'Virtuous conduct (Mritra), i.e. the performance of the acts prescribed (in the Vedas and Smr/tis), .... good disposition (.rila), i. e. faith in the ordinances of the law.' — Haradatta.

Iv, 17. Householder. 195

conduct, who has relatives and a (good) disposition, (that is a) Brahma (wedding).

7. At the Pra^rapatya (wedding) the marriage- formula is, ' Fulfil ye the law conjointly/

8. At the Arsha (wedding the bridegroom) shall
present a cow and a bull to him who has (authority
over) the maiden.

9. (If the bride) is given, decked with ornaments, to a priest at the altar, that is a Daiva wedding.

10. The spontaneous union with a willing (maiden is called) a Gandharva wedding.

11. If those who have (authority over) a female are propitiated by money, (that is) an Asura wedding.

12. (If the bride) is taken by force, (that is) a Rakshasa wedding.

13. If (a man) embraces a female deprived of consciousness, (that is) a Pai-ra^a wedding.

14. The first four (rites) are lawful ;

15. Some say, (the first) six.

16. (Children) born in the regular order of
wives of the next, second or third lower castes
(become) Savar;^as, Ambash///as, Ugras, Nishadas,
Daushyantas or Parai^avas.

17. (Children born) in the inverted order (of

7. ManuIII, 30; Ya^n. I, 60.

8. Apastamba II, 5, 11, 18. 9. Apastamba II, 5, 11, 19. 10. Apastamba II, 5, II, 20. 11. Apastamba II, 5, 12, i. 12. Apastamba II, 5, 12, 2. 13. Manu III, 34; Ya^n.I, 61. 14. Manu III, 24, 39. 15. Manu III, 23.

16. I. e. from a Brahmawa and a Kshatriya springs a Savar;/a, from a Brahma7za and a Vaijya a Nishada, from a Brahmawa and a iSudra a Para^ava, from a Kshatriya and a Vaixya an Ambash/y^a, and from a Kshatriya and a -Sudra a Daushyanta, from a Vaijya and a Sudva. an Ugra, Compare for this and the following five Sutras Manu X, 6-18 ; Yagn. I, 91-95.

17. I.e. from a Kshatriya and a Brahma^n springs a Suta, from

196 GAUTAMA. IV, 18.

wives of higher castes become) Sutas, Magadhas, Ayogavas, Kshattr/s, Vaidehakas or A'a/z^alas.

18. Some declare, that a woman of the Brahmana.
caste has born successively to (husbands of) the (four)
castes, sons (who are) Brahma/^as, Sutas, Magadhas
or Ka.uda.\a.s ;

19. (And that) a woman of the Kshatriya caste
(has born) to the same, Milrdhavasiktas, Kshatriyas,
Dhtvaras, Pulkasas ;

20. Further, a woman of the Vaii-ya caste to
the same, Bhrz^aka;^//^as, Mahishyas, Vaii-yas, and
Vaidehas ;

21. (And) a woman of the .5'udra caste to the same, Para5avas, Yavanas, Kara;^as, and KS'udras.

22. In the seventh (generation men obtain) a
change of caste, either being raised to a higher
one or being degraded to a lower one.

a Vaij-ya and a Kshatriya a Magadha, from a -Sfidra and a VauyS an Ayogava, from a Vai^ya and a Brahmawi a Kshattr/, from a Sudra. and a Kshatriya a Vaidehaka, from a SMra, and a Br^hmawi a K'a.nda.la..

18. The words ' Some declare' stand only at the end of Sutra 21. But Haradatta rightly declares that they refer to all the four Sutras. The proof for the correctness of his interpretation lies in the use of the form a^t^anat, which refers to each of the Sutras.

22. Apastamba II, 5, 11, lo-ii. 'That is as follows: If a Savarwa female, born of the Kshatriya wife of a Brahma;/a, is married to a Brahmawa, and her female descendants down to the seventh likewise, then the offspring which that seventh female descendant bears to her Brahma«a husband is equal in caste to a Brahmawa. In like manner, if a Savarwa male, the son of a Brahmawa and of his Kshatriya wife, again marries a Kshatriya wife and his male descendants down to the seventh likewise, then the offspring of that seventh male descendant is equal in caste to a Kshatriya. The same principle must be applied to the offspring of Kshatriyas and wives of the Vaijya caste as well as to Vaijyas and wives of the ^'udra caste.' — Haradatta.

Iv, 30. Householder. 197

23. The venerable teacher declares (that this happens) in the fifth (generation).

24. And (the same rule applies) to those born
(from parents of different classes that are) inter-
mediate between (two of the castes originally)
created (by Brahman).

25. Those born in the inverse order (from
fathers of a lower and mothers of a higher caste
stand) outside (the pale of) the sacred law,

26. As well as (those born in the regular order) from a female of the ^'udra caste.

27. But he whom a K^udra (begets) on a female of unequal caste shall be treated like an outcast.

28. The last (named, the A^a;^rt?ala), is the foulest.

29. Virtuous sons (born of wives of equal caste)
and wedded according to approved rites sanctify
(their father's family).

30. (A son born of a wife married) according

23. ' (The venerable) teacher opines that the change of caste takes place in the fifth generation. They declare that the plural may be used to denote one teacher. This Sutra refers to (cases of extraordinary merit acquired through) virtuous conduct and study of the Veda.' — Haradatta. It is clear that in this case Haradatta, too, has seen that the word a.ka.rya/i has another force than the more common eke ; see above, note to III, 36.

24. 'That is as follows: If the daughter of a Savar«a, born of a wife of the AmbashMa caste, is married again to a Savar^za, and her female descendants down to the seventh likewise, then the offspring of that seventh female descendant, begotten by a Savar«a husband, is equal in caste to a Savarwa.' — Haradatta. Regarding the birth of the four castes from Brahman, see Rig-veda X, 90, 12.

25. Manu X, 41, 67-68.

26. Manu X, 68.

27. '"Shall be treated like an outcast," i. e. one must avoid to look at him, &c., just as in the case of an outcast.' — Haradatta.

28. Manu X, 51-56.

30. Manu III, 38; Ya^n. I, 59.

198 GAUTAMA. IV, 31.

to the Arsha rite (saves) three ancestors (from hell),

31. (A son born of a wife married) according to the Daiva rite ten,

32. (A son born of a wife married) according to the Prac^apatya rite, also ten.

T)^. (But) the son of a wife married according to
the Brahma rite (saves) ten ancestors, ten descend-
ants, and himself.

Chapter V.

1. (A householder) shall approach (his wife) in the proper season,

2. Or (he may do so) at any time except on the forbidden (days).

3. He shall worship gods, manes, men, goblins, (and) i?/shis.

4. Every day he shall recite privately (a portion of the Veda),

5. And the (daily) libation of water to the manes (is obligatory on him).

6. Other (rites than these he may perform) ac- cording to his ability.

31. ManuIII, 38; Y%n. 1,59.

32. Manu III, 38 ; Y%a. I, 60,

33. Manu III, 37 ; Yaoii. I, 58. V. I. Apastamba II, i, i, 17.

2. Apastamba II, i, i, 18.

3. Apastamba I, 4, 12, 16; I, 4, 13, i ; Manu III, 69-72; IV, 29, 21 ; Ya^n. I, 99, 102-104.

4. Manu III, 81; Ya^fi. I, 104.

5. ManuIII, 82; Y%-ii. I, 104. 'The word "and" indicates
that water must be offered to the gods and i?/shis also.' — Hara-
datta.

6. '(Rites) other than those prescribed in Svitras 3-5 he may perform according to his energy, i. e. according to his ability. But

V, Ii. Householder. 199

7. The (sacred) fire (must be kindled) on his marriage or on the division of the family estate.

8. The domestic (ceremonies must be performed) with (the aid of) that (fire).

9. (Also) the sacrifices to the gods, manes, (and)
men, and the private recitation (and) the Bali-
offerinofs.

10. The oblations (which are thrown) Into the
(sacred) fire (at the Vai^vadeva-sacrifice are offered)
to Agni, to Dhanvantari, to all the gods, to Pra^a-
pati, (and to Agni) Svish/akr/t ;

11. And (Bali-offerings must be given) to the

those he should zealously perform. As the oblations to the gods and the other (Mahayao-fias) are mentioned before the kindling of the domestic fire, they must be performed by a person who has not yet kindled the domestic fire with the aid of the common (kitchen)- fire.' — Haradatta.

7. As long as the family remains united, its head offers the oblations for all its members.

8. ' The domestic rites, i. e. the Pu7;zsavana and the rest. . . . Now with the aid of which fire must a man, who has not yet kindled the domestic fire, perform the Puwsavana, &c. .? Some answer that he shall use a common fire. But the opinion of the teacher (Gau- tama) is that he shall use the sacred fire which has been kindled on that occasion.' — Haradatta.

9. Haradatta states that the Mahaya^nas are again enumerated in order to show that a person who has kindled the sacred fire shall use this for them, not a common fire. He also states that a passage of Uj-anas, according to which some teachers prescribe the performance of the daily recitation near the sacred fire, shows that this rite too has a connexion with the sacred fire.

10. Apastamba II, 2, 3, 16, where, however, as in all other works, the order of the offerings differs. Haradatta adds that the word ' oblations ' is used in the Sutra in order to indicate that the word svaha must be pronounced at the end of each iVIantra, and that the expression ' in the fire' indicates that the Bali-offerings described in the following Sutra must be thrown on the ground.

11. Compare Apastamba II, 2, 3, 20; II, 2, 4, 8 ; Manu III, 87-90, where, as elsewhere, the order of the offerings differs.

200 GAUTAMA. V, 12.

deities presiding over the (eight) points of the horizon, in their respective places,

12. At the doors (of the house) to the Maruts,

13. To the deities of the dwelhng inside (the house),

14. To Brahman in the centre (of the house),

15. To the Waters near the water-pot,

16. To the Ether in the air,

17. And to the Beings walking about at night in the evening.

According to Haradatta the deities intended are, Indra, Agni, Yama, Nirrzti, Varu«a, Vayu, Soma, and li'ana. The first offering must be placed to the east, the next to the south-east, south, &c.

12. At all the doors, as many as there are, a Bali must be offered with the IMantra, ' To the Maruts, svaha.' — Haradatta.