23. Manu V, 8, 9; Ya^». I, 170. 'Sandhini, translated by "females that give milk while big with young," means, accord- ing to others, "female animals that give milk once a day/" — Haradatta.
24. Maim V. 8.
26. Manu V, 5; Ya^«. I. 176.
64 APASTAMBA. I, ?,, 17.
27. Likewise anything else which (those who are learned in the law) forbid.
28. Mushrooms ought not to be eaten ; that has been declared in a Brahma^a ;
29. (Nor the meat) of one-hoofed animals, of
camels, of the Gayal, of village pigs, of .Sarabhas,
and of cattle.
30. (But the meat) of milch-cows and oxen may be eaten.
31. The Vafasaneyaka declares ' bull's flesh is fit for offerings.'
32. Amongst birds that scratch with their feet for food, the (tame) cock (must not be eaten).
33. Amongst birds that feed thrusting forward
their beak, the (heron, called) Plava, (or 6aka/abila,
must not be eaten).
34. Carnivorous (birds are forbidden),
35. Likewise the swan, the Bhasa, the Brahmawi duck, and the falcon.
36. Common cranes and Saras-cranes (are not to
27. Haradatta observes that Apastamba, finding the list of for- bidden vegetables too long, refers his pupils to the advice of the •Sish/as. The force of this Sutra is exactly the same as that of
28. Ya^Tz. I, 171.
29. The camel, Gayal, and Sarabha are mentioned as ' forbidden animals/ -Satapatha-br. I, 2, i, 8; Aitareya-br. II, i, 8; see al*> Weber, Ind. Stud. X, 62; Manu V, n, 18; Ya§v/. I, 172, 176.
32. Yagn. I, 176.
33. Manu V, 12; Ya^w. I, 172.
34. Manu V, n; Ya^«. I, 172.
35. Y%«. I. 172.
36. Manu V, 12 ; Yagfi. I, 172. Other commentators take the whole Sutra as one compound, and explain it as an exception to Sfitra 34. In that case the translation runs thus : (' Carnivorous birds are forbidden) except the Kru#£a, Krau»/«:a, Vardhrawasa,
1, 6, l8. EATING AND FORBIDDEN FOOD. 65
be eaten) with the exception of the leather-nosed Lakshma//a.
37. Five-toed animals (ought not to be eaten)
with the exception of the iguana, the tortoise, the
porcupine, the hedgehog, the rhinoceros, the hare,
and the Putikhasha.
38. Amongst fishes, the A'e/a ought not to be eaten,
39. Nor the snake-headed fish, nor the alligator,
nor those which live on flesh only, nor those which
are misshaped (like) mermen.
PRASNA I, PAFALA 6, KHAATJA 18.
1. Honey, uncooked (grain), venison, land, roots,
fruits, (a promise of) safety, a pasture for cattle, a
house, and fodder for a draught- ox may be accepted
(even) from an Ugra.
2. Harita declares, that even these (presents) are
to be accepted only if they have been obtained by
a pupil.
and Lakshma«a.' — Haradatta. This translation is objectionable, because both the Kru/^as, now called Kularn or Kiiw/fc, and the Krau«£a, the red-crested crane, now called Saras (Cyrus), feed on grain. Kru&£akrauA£a is a Vedic dual and stands for kru«X-a- krauw^a or kru/3/('akrau«£au.
37. Manu V, 18 ; Ya^/7. 1, 1 77. Putikhasha is, according to Hara- datta, an animal resembling a hare, and found in the Himalayas.
39. Haradatta closes this chapter on flesh-eating by quoting Manu V, 56, which declares flesh-eating, drinking spirituous liquor, and promiscuous intercourse to be allowable, but the abstinence therefrom of greater merit. He states that the whole chapter must be understood in this sense.
18. i. Manu IV, 247. 'Ugra denotes either a bad twice-born man or the offspring of a Vai^ya and of a Sudia-woman. Other persons of a similar character must be understood to be included by the term/ — Haradatta.
66 APASTAMBA. 1, 6, 18.
3. Or they (Brahma;/a householders) may accept
(from an Ugra) uncooked or (a little) unflavoured
boiled food.
4. (Of such food) they shall not take a great
quantity (but only so much as suffices to support
life).
5. If (in times of distress) he is unable to keep himself, he may eat (food obtained from anybody),
6. After having touched it (once) with gold,
7. Or (having touched it with) fire.
8. He shall not be too eager after (such a way of
living). He shall leave it when he has obtained a
(lawful) livelihood.
9. (A student of the Brahmanic caste) who has
returned home shall not eat (in the house) of
people belonging to the three tribes, beginning with
the Kshatriya (i. e. of Kshatriyas, Valryas, and
Madras).
TO. He may (usually) eat (the food) of a Brah-
ma#a on account of (the giver's) character (as a
Brahmawa). It must be avoided for particular
reasons only.
4. Also this rule seems to belong to Harita, on account of its close connection with the preceding two.
8. Haradatta quotes, in support of the last SQtra?, a passage of the jOindogya Upanishad, I, 10, i, and one from the AYg-veda, IV, 18, 13, according to which it would be lawful to eat even impure food, as a dog's entrails, under such circumstances. Other commentators explain this and the preceding three Sutras differently. According to them the translation would run thus : ' If he himself does not find any livelihood (in times of distress, he may dwell even with low-caste people who give him something to eat, and) he may eat (food given by them) paying for it with (some small gift in) gold or with animals.' This second explanation is perhaps preferable.
9. M?.nu IV, 218, 219, and 223.
1, 6, 18. Eating and Forbidden Food. 67
11. He shall not eat in a house where (the host)
performs a rite which is not a rite of penance, whilst
he ought to perform a penance.
12. But when the penance has been performed, he may eat (in that house).
13. According to some (food offered by people)
of any caste, who follow the laws prescribed -for
them, except that of iStidras, may be eaten.
14. (In times of distress) even the food of a
6"udra, who lives under one's protection for the sake*
of spiritual merit, (may be eaten).
15. He may eat it, after having touched it (once)
with gold or with fire. He shall not be too eager
after (such a' way of living). He shall leave it when
he obtains a (lawful) livelihood.
1 6. Food received from a multitude of givers must not be eaten,
17. Nor food offered by a general invitation (to all comers).
1 8. Food offered by an artisan must not be eaten,
19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas),
11. ' If a Brahma«a who has been ordered to perform a penance, performs a Vai-s-vadeva or other rite without heeding the order of his spiritual teacher, then a student who has returned home ought not to eat in his house, until the enjoined penance has been per- formed/— Haradatta.
12. ' The use of the part. perf. pass. " performed " indicates that he must not eat there, whilst the penance is being performed.' — Haradatta.
14. Y%». I, 166. 15. Manu IV, 223.
16. Manu IV, 209. 17. Manu IV, 209; Ya^#. I, 168.
1 8. Manu IV, 210, 215; Ya^«. I, 162-164.
19. Ya^«. I, 104.
68 APASTAMBA. T, 6, 18.
20. Nor (that of men) who live by letting lodgings or land.
21. A (professional) physician is a person whose food must not be eaten,
22. (Also) a usurer,
23. (Also) a Brahma^a who has performed the
Dikshawiyesh/i (or initiatory ceremony of the Soma-
sacrifice) before he has bought the king (Soma).
24. (The food given by a person who has per-
formed the Dikshattiyesh/'i may be eaten), when the
victim sacred to Agni and Soma has been slain.
25. Or after that the omentum of the victim (sacred to Agni and Soma) has been offered.
26. For a Brahmarca declares, ' Or they may eat
of the remainder of the animal, after having set
apart a portion for the offering.'
27. A eunuch (is a person whose food must not be eaten),
28. (Likewise) the (professional) messenger em- ployed by a king (or others),
29. (Likewise a Brahmawa) who offers substances that are not fit for a sacrifice,
30. (Likewise) a spy,
21. Manu IV, 212; Yagn. I, 162.
22. Manu IV, 210; Ya^«. I, 161.
23. 'That is to say, one who has begun, but not finished a Soma-sacrince.' — Haradatta. Manu IV, 210, and Gopatha-brah- ma«a III, 19.
25. Aitareya-brahmawa II, i, 9.
27. Manu IV, 211; Ya^«. I, 161. .
28. The village or town messengers are always men of the lowest castes, such as the Mahars of Maharashtra.
29. 'For example, he who offers human blood in a magic rite.' — Haradatta.
30. Haradatta explains Hri, translated by 'spy/ to mean 'a
1, 6, 19. Eating and Forbidden Food. 69
31. (Also) a person who has become an ascetic
without (being authorized thereto by) the rules (of
the law),
32. (Also) he who forsakes the sacred fires
(without performing the sacrifice necessary on that
occasion),
33. Likewise a learned Brahmawa who avoids
ever) body, or eats the food of anybody, or neglects
the (daily) recitation of the Veda, (and) he whose
(only living) wife is of the .Sudra caste.
PRASNA I, PAT ALA. 6, KHANDA 19.
1. A drunkard, a madman, a prisoner, he who
learns the Veda from his son, a creditor who sits
with his debtor (hindering the fulfilment of his
duties), a debtor who thus sits (with his creditor,
are persons whose food must not be eaten) as long
as they are thus engaged or in that state.
2. Who (then) are those whose food may be eaten ?
secret adherent of the Sakta sect ' (gud%aHri, .rakta//). The exist- ence of this sect in early times has not hitherto been proved.
31. Haradatta gives the 6akyas or Bauddhas as an instance. But it i? doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended.
32. Ya§v*. I, 1 60.
33. 'Who avoids everybody, i.e. who neither invites nor dines with anybody.' — Haradatta.
19. i. ManuIV, 207; Yagn. I, «6i, 162. Another commentator explains awika, translated above ' he who learns the Veda from his son; by ' a money-lender,' and combines pratyupavish/a^ with this word, i.e. 'a money-lender who sits with his debtor hindering him from fulfiliing his duties.' This manner of forcing a debtor to pay, which is also called Afarita (see Manu VIII, 49), is, though illegal, resorted to sometimes even now.
2. ' The object of this Sutra is to introduce the great variety of opinions quoted below.' — Haradatta.
yO APASTAMBA. I, 6, 19.
3. Ka«va declares, that it is he who wishes to
give.
4. Kautsa declares, that it is he who is holy.
5. Varshyayawi declares, that it is every giver (of
food).
6. For if guilt remains fixed on the man (who
committed a crime, then food given by a sinner) may
be eaten (because the guilt cannot leave the sinner).
But if guilt can leave (the sinner at any time, then
food given by the sinner may be eaten because) he
becomes pure by the gift (which he makes).
7. Offered food, which is pure, may be eaten,
.according to Eka, Kimika, Ka#va, Kutsa, and
Pushkarasadi.
8. Varshyayawi's opinion is, that (food) given unasked (may be accepted) from anybody.
9. (Food offered) willingly by a holy man may be eaten.
10. Food given unwillingly by a holy man ought not to be eaten.
11. Food offered unasked by any person what- soever may be eaten,
12. ' But not if it be given after an express pre- vious announcement ;' thus says Harita.
13. Now they quote also in a Purawa the follow- ing two verses :
4. 'Holy' means not only 'following his lawful occupations,' but particularly ' practising austerities, reciting prayers, and offering burnt-oblations.' — Haradatta.
10. Another commentator explains this Sutra thus : ' He need not eat the food offered by a righteous man, if he himself does not wish to do so.' — Haradatta.
13. See Manu IV, 248 and 249, where these identical verses occur.
I, 7, 20. FORBIDDEN FOOD | LAWFUL LIVELIHOOD. 7 I
' The Lord of creatures has declared, that food
offered unasked and brought by the giver himself,
may be eaten, though (the giver be) a sinner,
provided the gift has not been announced before-
hand. The Manes of the ancestors of that man who
spurns such food, do not eat (his oblations) for fifteen
years, nor does the fire carry his offerings (to the
gods).'
14. (Another verse from a Purawa declares) : ' The
food given by a physician, a hunter, a surgeon, a
fowler, an unfaithful wife, or a eunuch must not be
eaten.'
15. Now (in confirmation of this) they quote (the
following verse) : ' The murderer of a Brahmawa
learned in the Veda heaps his guilt on his guest, an
innocent man on his calumniator, a thief set at liberty
on the king, and the petitioner on him who makes
false promises.'
