The information regarding the state of the Vedic litera- ture, which the Dharmaj-astra furnishes, is not very ex- tensive. But some of the items are interesting, especially the proof that Gautama knew the Taittiriya Arawyaka, from which he took the first six Sutras of the twenty-fifth Adhyaya ; the Samavidhana Brahmawa, from which the twenty-sixth Adhyaya has been borrowed ; and the Athar- va^iras, which is mentioned XIX, 12. The latter word denotes, according to Haradatta, one of the Upanishads of the Atharva-veda, which usually are not considered to belong to a high antiquity. The fact that Gautama and Baudhayana knew it, will probably modify this opinion. Another important fact is that Gautama, XXI, 7, quotes Manu, and asserts that the latter declared it to be impossible to expiate the guilt incurred by killing a Brahmawa, drinking spirituous liquor, or violating a Guru's bed. From this statement it appears that Gautama knew an ancient work on law which was attributed to Manu. It probably was the foundation of the existing M£nava Dharmajastra 2. No other teacher on law, besides Manu, is mentioned by name. But the numerous references to the opinions of c some ' show that Gautama's work was not the first Dharma-sutra.
1 See my Indian Studies, No. iii, p. 26. note i.
8 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq.
In conclusion, I have to add a few words regarding the materials on which the subjoined translation is based. The text published by Professor Stenzler for the Sanskrit Text Society has been used as the basis l. It has been collated with a rough edition, prepared from my own MSS. P and C, a MS. belonging to the Collection of the Government of Bombay, bought at Belgcim, and a MS. borrowed from a Pu«a S&stri. But the readings given by Professor Stenzler and his division of the Sutras have always been followed in the body of the translation. In those cases, where the variae lectiones of my MSS. seemed preferable, they have been given and translated in the notes. The reason which induced me to adopt this course was that I thought it more advisable to facilitate references to the printed Sanskrit text than to insist on the insertion of a few alterations in the translation, which would have disturbed the order of the Sutras. The notes have been taken from the above-mentioned rough edition and from my MSS. of Haradatta's commentary, called Gau- tamlya' Mitakshara, which are now deposited in the India Office Library, Sansk. MSS. Biihler, Nos. 165-67.
1 The Institutes of Gautama, edited with an index of words by A. F. Stenzler, London, 1876.
APASTAMBA,
APHORISMS ON THE SACRED LAW OF THE HINDUS.
APASTAMBA,
APHORISMS ON THE SACRED LAW OF THE HINDUS.
PRASNA I, PAFALA 1, KHAN DA 1.
1. Now, therefore, we will declare the acts pro-
ductive of merit which form part of the customs of
daily life, as they have been settled by the agree-
ment (of those who know the law).
2. The authority (for these duties) is the agree- ment of those who know the law,
3. And (the authorities for the latter are) the Vedas alone.
4. (There are) four castes — Brihma«as, Kshatri- yas, Vaisyas, and -Sudras.
5. Amongst these, each preceding (caste) is supe- rior by birth to the one following.
6. (For all these), excepting Sudras and those
who have committed bad actions, (are ordained) the
initiation, the study of the Veda, and the kindling of
1. i. Samaya, 'agreement, decision,' is threefold. It includes injunction, restriction, and prohibition.
Dharma, ' acts productive of merit,' usually translated by ' duty or law,' is more accurately explained as an act which produces the quality of the" soul called apftrva, the cause of heavenly bliss and of final liberation.
2. Manu II, 6, 12 ; \rsgn. I, 7 ; Gautama I, i. 6. Manu II, 35.
2 APASTAMBA. I, I, I.
the sacred fire ; and (their) works are productive of rewards (in this world and the next).
7. To serve the other (three) castes (is ordained) for the .Sudra.
8. The higher the caste (which he serves) the greater is the merit.
9. The initiation is the consecration in accordance
with the texts of the Veda, of a male who is desirous
of (and can make use of) sacred knowledge.
10. A Brahmarca declares that the Gayatrl is learnt for the sake of all the (three) Vedas.
11. (Coming) out of darkness, he indeed enters
darkness, whom a man unlearned in the Vedas,
initiates, and (so does he) who, without being learned
in the Vedas, (performs the rite of initiation.) That
has been declared in a Brahmawa.
iit As performer of this rite of initiation he shall
seek to obtain a man in whose family sacred learning
is hereditary, who himself possesses it, and who is
devout (in following the law).
13. And under him the sacred science must be
7. Manu I, 91, VIII, 410, and IX, 334; Ydgtf. I, 120.
9. The use of the masculine in the text excludes women. For though women may have occasion to use such texts as ' O fire, lord of the dwelling/ &c. at the Agnihotra, still it is specially ordained that they shall be taught this and similar verses only just before the rite is to be performed.
10. The object of the Sutra is to remove a doubt whether the ceremony of initiation ought to be repeated for each Veda, in case a man desires to study more than one Veda. This repetition is declared to be unnecessary, except, as the commentator adds, in the, case of the Atharva-veda, for which, according to a passage of a Br£hma«a, a fresh initiation is necessary. The latter rule is given in the Vaitana-sutra I, i, 5.
13. Haradatta; 'But this (latter rule regarding the taking of
I; i, i. rNITIATION.
studied until the end, provided (the teacher) does not fall off from the ordinances of the law.
14. He from whom (the pupil) gathers (a^inoti)
(the knowledge of) his religious duties (dharman) (is
called) the A£drya (teacher).
15. Him he should never offend.
1 6. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning.
1 7. This (second) birth is the best.
1 8. The father and the mother produce the body only.
19. Let him initiate a Brahma»a in spring, a
Kshatriya in summer, a Valyya in autumn, a Brah-
mawa in the eighth year after conception, a Kshatriya
in the eleventh year after conception, (and) a VaLjya
in the twelfth after conception.
20. Now (follows the enumeration of the years
another teacher)' does not hold good for those who have begun to study, solemnly binding themselves to their teacher. How so? As he (the pupil) shall consider a person who initiates and instructs him his A$lrya, and a pupil who has been once initiated cannot be initiated again, how can another man instruct him ? For this reason it must be understood that the study begun with one teacher may not be completed with another, if the first die. Com- pare also Haradafta on I, a, 7, 26, and the rule given I, i, 4, ^6. In our times ajso pupils, who have bound themsdves to a teacher by paying their respects to him and presenting a cocoa-nut, in order to learn from him a particular branch of science, must not study the same branch of science under any other teacher.
14. Manu II, 69 ; Ya#». I, 15.
15. Manu II, 144.
16. Manu II, 146-148.
17. 'Because it procures heavenly bliss and final liberation/*— Haradatta.
1 8. Manu II, 147.
19. \vtgft. I, 14 ; Mariu II, 36 ; ArvaHyana Gri* Su. 1, 19,. 1,^4 ; Weber, Ind. Stud. X, 20 seq.
4 APASTAMBA. I, I, I.
to be chosen) for the fulfilment of some (particular) wish.
21. (Let him initiate) a person desirous of excel- lence in sacred learning in his seventh year,
22. A person desirous of long life in his eighth year,
23. A person desirous of manly vigour in his ninth year,
24. A person desirous of food in his tenth year,
25. A person desirous of strength in his eleventh year,
26. A person desirous of cattle in his twelfth year.
27. There is no dereliction (of duty, if the initia-
tion takes place), in the case of a Brahma^a before
the completion of the sixteenth year, in the case of
a Kshatriya before the completion of the twenty-
second year, in the case of a Vaisya before the
completion of the twenty-fourth year. (Let him be
initiated at such an age) that he may be able to
perform the duties, which we shall declare below.
28. If the proper time for the initiation has passed, he shall observe for the space of two months
21. Manu II, 37.
22-26. AJV. Gri. Su. I, 19, 5, 7; Weber, Ind. Stud. X, 21.
27. The meaning of the Sutra is, that the initiation shall be performed as soon as the child is able to begin the study of the Veda. If it is so far developed at eight years, the ceremony must then be performed; and if it be then neglected, or, if it be neglected at any time when the capacity for learning exists, the expiation prescribed in the following Sutras must be performed. The age of sixteen in the case of Brahma»as is the latest term up to which the ceremony may be deferred, in case of incapacity for study only. After the lapse of the sixteenth year, the expiation becomes also necessary. Manu II, 38 ; \agri. I, 37.
28. The meaning is, he shall keep all the restrictions imposed upon a student, as chastity, &c., but that he shall not perform
I, i, a. INITIATION.
the duties of a student, as observed by those who are studying the three Vedas.
29. After that he may be initiated.
30. After that he shall bathe (daily) for one year.
31. After that he may be instructed.
32. He, whose father and grandfather have not
been initiated, (and his two ancestors) are called
'slayers of the Brahman.'
33. Intercourse, eating, and intermarriage with them should be avoided.
34. If they wish it (they may perform the follow- ing) expiation ;
35. In the same manner as for the first neglect
(of the initiation, a penance of) two months (was)
prescribed, so (they shall do penance for) one year.
36. Afterwards they may be initiated, and then they must bathe (daily),
PRASNA I, PAPALA 1, KHANDA 2.
1. For as many years as there are uninitiated
persons, reckoning (one year) for each ancestor (and
the person to be initiated himself),
2. (They should bathe daily reciting) the seven
fire-worship or service to a teacher, nor study. Manu II, 39; XI, 192 ; Ya^«. I, 38; Weber, Ind. Stud. X, 101.
30. ' If he is strong, he shall bathe three times a day — morning, midday, and evening.' — Haradatta.
32. Brahman, apparently, here means ' Veda,' and those who neg- lect its study may be called metaphorically ' slayers of the Veda.'
33. ManuII, 40; AJV. Gr/.Su. 1, 19, 8,9; Weber, Ind. Stud. X, 21. 35. Compare above, I, i, i, 28.
2. 2. The seven Pavamanis are seven verses which occur 7?/g-veda IX, 67, 21-27. Ya^ushpavitra=Taitt. Sawh. I, 2, i, i. The Sama- pavitra is found Sama-veda I, 2, 2, 3, 5. Angirasapavitra=^/g-veda IV, 4°, 5-
6 APASTAMBA. I, x, 2.
Pavamants, beginning with ' If near or far,' the
Ya^-ushpavitra, (' May the waters, the mothers
purify us,' &c.) the Samapavitra, (' With what help
assists,' &c.), and the Ahgirasapavitra ('A swan,
dwelling in purity '),
3. Or also reciting the Vyahr/tis (om, bhu//, bhuva/z, suva£).
4. After that (such a person) may be taught (the Veda).
5. But those whose great-grandfather's (grand-
father's and father's) initiation is not remembered,
are called ' burial-grounds.'
6. Intercourse, dining, and intermarriage with
them should be avoided For them, if they like, the
(following) penance (is prescribed). (Such a man)
shall keep for twelve years the rules prescribed for
a student who is studying the three Vedas. After-
wards he may be initiated. Then he shall bathe,
reciting the Pavamdnis and the other (texts men-
tioned above, I, i, 2, 2).
7. Then he may be instructed in the duties of a householder.
8* He shall not be taught (the whole Veda), but
only the sacred formulas required for the domestic
ceremonies.
9. When he has finished this (study of theGr/hya-
mantras), he may be initiated (after having performed
the penance prescribed) for the first neglect (I, I,
i, 28).
ID. Afterwards (everything is performed) as in the case of a regular initiation.
10. The commentator observes that for those whose great-great- grandfather or remoter ancestors were not initiated, no penance is prescribed, and that it must be fixed by those who know the law.
I, r, 2. STUDENTSHIP.
