20. Manu IV, 53. Haradatta mentions other explanations of this Sutra. Some say, that the .Srauta fire may be kindled by blowing, because that is ordained particularly in the Va^asaneyaka, but that the domestic fire is not to be treated so. Others again consider the rule absolute, and say, that a hollow reed or bellows must be used for kindling the fire, lest drops of saliva should fall upon it.
21. Manu IV, 54.
I, 5, 16. Purification. 57
22. It is lawful for a Brahmawa to dwell in a
village, where there is plenty of fuel and water,
(and) where he may perform the rites of purification
by himself.
23. When he has washed away the stains of urine
and faeces after voiding urine or faeces, the stains of
food (after dinner), the stains of the food eaten the
day before (from his vessels), and the stains of
semen, and has also washed his feet and afterwards
has sipped water, he becomes pure.
PKASNA I, PAT ALA 5, KHANDA 16.
1. He shall not drink water standing or bent forwards.
2. Sitting he shall sip water (for purification) thrice, the water penetrating to his heart.
22. The last condition mentioned in the Sutra indicates, that the place must have a river or tank, not wells only, as the purifi- cation by sipping water cannot be performed without help, with water from wells.
23. Manu V, 138.
16. i. Haradatta takes a£am here to mean 'to drink water,' and thinks that it is forbidden to do this standing or in a bent position. Others refer the prohibition to ' sipping -water for the sake of purification/ and translate, ' He shall not sip water standing or in a bent position (except in case of necessity),' i.e. if the bank of the river is so high that he cannot reach the water sitting down, and in this case he shall enter it up to his thighs or up to his navel.
2. Manu II, 60 and 62; V, 139; and Ya^w. I, 20 and 27; Weber, Ind. Stud. X, 165. Haradatta observes, that the further particulars regarding purification by sipping water must be supplied from other Smrz'tis. The rule quoted by him is as follows : ; The performer should be sitting in a pure place, not en a seat, except when sipping water after dinner, and should sip thrice from his hand water which is free from bubbles and foam, and which he has attentively regarded, in such a quantity as would cover a Masha-
58 APASTAMBA. 1,5, 16.
3. He shall wipe his lips three times.
4. Some (declare, that he shall do so) twice.
5. He shall then touch (his lips) once (with the three middle fingers).
6. Some (declare, that he shall do so) twice.
7. Having sprinkled water on his left hand with
his right, he shall touch both his feet, and his head
and (the following three) organs, the eyes, the nose,
and the ears.
8. Then he shall wash (his hands).
9. But if he is going to eat he shall, though pure,
twice sip water, twice wipe (his mouth), and once
touch (his lips).
10. He shall rub the gums and the inner part of
his lips (with his finger or with a piece of wood) and
then sip water.
n. He does not become impure by the hair (of
his moustaches) getting into his mouth, as long as
he does not touch them with his hand.
12. If (in talking), drops (of saliva) are perceived to fall from his mouth, then he shall sip water.
13. Some declare, that if (the saliva falls) on the ground, he need not sip water.
bean. The water sipped by a Brahman should reach his heart, that sipped by a Kshatriya the throat, and that sipped by a Vawya the palate. A SGdra sips once as much as to wet his tongue.'
7. The eyes are to be touched with the thumb and the fourth finger, either at once, or one after the other, the nostrils with the thumb and the second finger, the ears with the thumb and the small finger.
9. Manu V, 138.
ii. Haradatta observes that this Sutra shows, that every other foreign substance brought with the food into the mouth, makes the food 'leavings ' and the eater impure. Manu V, 141.
i 2. Manu V, 141 declares sipping to be unnecessary in this case.
I. g, 16. PURIFICATION ; EATING. 59
14. On touching during sleep or in sternutation
the effluvia of the nose or of the eyes, on touching
blood, hair, fire, kine, a Brahmaaa, or a woman, and
after having walked on the high road, and after
having touched an impure (thing or man), and after
having put on his lower garment, he shall either
bathe or sip or merely touch water (until he con-
siders himself clean).
1 5. (Or he may touch) moist cowdung, wet herbs, or moist earth.
1 6. He shall not eat meat which has been cut with a sword (or knife) used for killing.
17. He shall not bite off with his teeth (pieces from) cakes (roots or fruits).
1 8. He shall not eat in the house of a (relation
within six degrees) where a person has died, before
the ten days (of impurity) have elapsed.
19. (Nor shall he eat in a house) where a lying-
in woman has not (yet) come out (of the lying-in
chamber),
20. (Nor in a house) where a corpse lies.
14. Manu V, 145.
1 8. ' The term " tea days" is used in order to indicate the time of impurity generally. In some cases, as that of a Kshatriya, this lasts longer. In other cases, where the impurity lasts thirty-six hours only, (the abstention from dining in such houses is shorter.)' — Haradatta. Manu IV, 217.
19. A lying-in woman is impure, and must not be touched during the first ten days after her confinement. During this time, she exclusively occupies the Sutikagri'ha or lying-in chamber. Manu IV, 217.
20. Haradatta remarks that in the case of the death of a person who is not a relation, it is customary to place at the distance of ' one hundred bows ' a lamp and water- vessel, and to eat (beyond that distance).
60 APASTAMBA. 1, 5, 16.
21. Food touched by a (Brahmawa or other high-
caste person) who is impure, becomes impure, but
not unfit for eating.
22. But what has been brought (be it touched or not) by an impure ^udra, must not be eaten,
23. Nor that food in which there is a hair,
24. Or any other unclean substance.
25 . (Nor must that food be eaten) which has been touched with an unclean substance (such as garlic),
26. Nor (that in which) an insect living on impure substances (is found),
27. Nor (that in which) excrements or limbs of a mouse (are found),
28. Nor that which has been touched by the foot (e^en of a pure person),
29. Nor what has been (touched) with the hem of a garment,
30. Nor that which has been looked at by a dog or an Apapatra,
21. 'Food which is simply impure, may be purified by putting it on the fire, sprinkling it with water, touching it with ashes or earth, and praising it.' — Haradatta.
22. Others say, that the food becomes unfit for eating, only, if in bringing it, the 6udra has touched it. — Haradatta.
23. Manu IV, 207; \agn. I, 167. 'But this rule holds good only if the hair had been cooked with the food. If a hair falls into it at dinner, then it is to be purified by an addition of clarified butter, and may be eaten.' — Haradatta.
24. Haradatta quotes a passage from Baudhayana, which enu- merates as 'unclean things' here intended, 'hair, worms or beetles, nail-parings, excrements of rats/ The rule must be understood as the preceding, i.e. in case these things have been cooked with the food.
26. Manu IV. 207; Y%«. I, 167, 168. This Sutra must be read wiih Sutra 23 above.
30. Manu IV, 208 ; Ya^;). I, 167. Apapatras are persons whom
1,5,17- Eating and Forbidden Food. 6 1
31. Nor what has been brought in the hem
of a garment, (even though the garment may be
clean),
32. Nor what has been brought at night by a female slave.
33. If during his meal,
PRASNA I, PATALA 5, KHAJVDA 17.
1. A .Sudra touches him, (then he shall leave off eating).
2. Nor shall he eat sitting in the same row with
unworthy people.
3. Nor shall he eat (sitting in the same row
with persons) amongst whom one, whilst they eat,
rises and gives his leavings to his pupils or sips
water ;
4. Nor (shall he eat) where they give him food, reviling him.
one must not allow to eat from one's dishes, e.g. A1a«</alas, Patitas, a woman in her courses or during the ten days of impurity after confinement. See also above, I, i, 3, 25.
32. Haradatta thinks, that as the Sutra has the feminine gender, dasf, it does not matter if a male slave brings the food. But others forbid also this.
17. i. 'Some say, that this Sutra indicates that the touch of a .Sudra does not defile at any other time but at dinner, whilst oihers hold that a Sudra's touch denies always, and that the Sutra is intended to indicate an excess of impurity, if it happens at dinner- time.'— Haradatta.
2. 'Unworthy people are those who are neither of good family, nor possess learning and virtue/ — Haradatta.
3. According to Haradatta a person who misbehaves thus, is called ' a dinner-thorn.' This point of etiquette is strictly observed in our days also. Manu IV, 212.
4. Manu IV, 212 ; Ya^v*. I, 167.*
62 APASTAMBA. 1, 5, 17.
5. Nor (shall he eat) what has been smelt at by men or other impure (beings, as cats).
6. He shall not eat in a ship,
7. Nor on a wooden platform.
8. He may eat sitting on ground which has been
purified (by the application of cowdung and the
like).
9. (If he eats) out of an earthen vessel, he shall eat out of one that has not been used (for cooking).
10. (If he can get) a used vessel (only, he shall eat from it), after having heated it thoroughly.
1 1 . A vessel made of metal becomes pure by being scoured with ashes and the like.
12. A wooden vessel becomes pure by being scraped.
1 3. At a sacrifice (the vessels must be cleaned) according to the precepts of the Veda.
14. He shall not eat food which has been bought or obtained ready-prepared in the market.
1 5. Nor (shall he eat) flavoured food (bought in the market) excepting raw meat, honey, and salt.
1 6. Oil and clarified butter (bought in the market) he may use, after having sprinkled them with water.
17. Prepared food which has stood for a night, must neither be eaten nor drunk.
5. ' As the text has avaghrata, " smelt at," it does not matter if they smell the food from a distance.' — Haradatta.
n. 'It must be understood from other Smr/tis, that brass is to be cleaned with ashes, copper with acids, silver with cowdung, and gold with water.' — Haradatta. Manu V, 114.
12. Manu V, 115.
1 6. 'Having sprinkled them with water and purified them by boiling ; or, according to others, mixing them with so much water as will not spoil them.' — Haradatta.
17. The Sanskrit has two terms for 'eating;' the first 'khad'
1,5,17- Eating and Forbidden Pood. 63
1 8. Nor (should prepared food) that has turned sour (be used in any way).
19. (The preceding two rules do) not (hold good
in regard to) the juice of sugar-cane, roasted rice-
grains, porridge prepared with whey, roasted yava,
gruel, vegetables, meat, flour, milk and preparations
from it, roots and fruits of herbs and trees.
20. (Substances which have turned) sour with-
out being mixed with anything else (are to be
avoided).
21. All intoxicating drinks are forbidden.
22. Likewise sheep's milk,
23. Likewise the milk of camels, of does, of
animals that give milk while big with young, of those
that bear twins, and of (one-hoofed animals),
24. Likewise the milk of a cow (buffalo-cow or
she-goat) during the (first) ten days (after their
giving birth to young ones),
25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors,
26. (Likewise) red garlic, onions, and leeks,
applies to hard substances, the second 'ad' to soft substances. Manu IV, 211 ; Yagn. I, 167.
r8. Manu IV, 211; V, 9; Ya§7/. I, 167.
19. Manu V, 10, 24 and 25.
20. According to Haradatta, Apastamba returns once more to the question about sour food, in order to teach that dishes pre- pared with curds and other sour substances may be eaten.
22. Manu V, 8 ; Y&gn. I, 170.
