2. Or he may perform Ish/fis and Soma-sacrifices for the sake of purifying himself (from his sins).
3. After having eaten forbidden food, he must fast, until his entrails are empty.
4. That is (generally) attained after seven days.
5. Or he may during winter and during the dewy
13. Weber, Ind. Stud. X, 102. According to the greatness of the crime the number of the burnt- oblations must be increased and the prayers be repeated.
27. i. 'The oblations of sacred fuel (samidh) are not to be accompanied by the exclamation Svaha." — Haradatta.
2. Ish/is are the simplest forms of the .Srauta-sacrifices, i.e. of those for which three fires are necessary.
3. For some particular kinds of forbidden food the same penance is prescribed, Manu XI, 153-154.
I, 9, 27. Penance. 87
season (November-March) bathe in cold water both morning and evening.
6. Or he may perform a Kr*£££ra penance, which lasts twelve days.
7. The rule for the Kft£4&a penance of twelve
days (is the following) : For three days he must not
eat in the evening, and then for three days not in the
morning ; for three days he must live on food which
has been given unasked, and three days he must not
eat anything.
8. If he repeats this for a year, that is called a Ttirikkhra. penance, which lasts for a year.
9. Now follows another penance. He who has
committed even a great many sins which do not
cause him to fall, becomes free from guilt, if, fasting,
he recites the entire .Sakha of his Veda three times
consecutively.
10. He who cohabits with a non- Aryan woman,
he who lends money at interest, he who drinks
(other) spirituous liquors (than Sura), he who praises
everybody in a manner unworthy of a Brahmawa,
shall sit on grass, allowing his back to be scorched
(by the sun).
11. A Brahmawa removes the sin which he com-
mitted by serving one day and night (a man of) the
black race, if he bathes for three years, eating at
every fourth meal-time.
The same penance is described, under the name Pra^apatya
, the l&rikkhia, invented by Pra^apati, Manu XI, 212, and
w. Ill, 320.
9. Manu XI, 259.
ii. The expression kr/sh»a var«a, 'the black race/ is truly Vedic. In the ^?/g-veda it usually denotes the aboriginal races, and sometimes the demons. Others explain the Sutra thus:
APASTAMBA. 1, 10, 28.
PRASNA I, PAFALA 10, KHANDA. 28.
1. He who, under any conditions whatsoever,
covets (and takes) another man's possessions is a
thief; thus (teach) Kautsa and Harita as well as
Kawva and Pushkarasadi.
2. Varshyaya/zi declares, that there are exceptions to this law, in regard to some possessions.
3. (E.g.) seeds ripening in the pod, food for a
draught-ox ; (if these are taken), the owners (ought)
not (to) forbid it.
4. To take even these things in too great a quan- tity is sinful.
5. Harita declares, that in every case the per- mission (of the owner must be obtained) first.
6. He shall not go to visit a fallen teacher or blood relation.
7. Nor shall he accept the (means for procuring) enjoyments from such a person.
8. If he meets them accidentally he shall silently embrace (their feet) and pass on.
9. A mother does very many acts for her son,
therefore he must constantly serve her, though she
be fallen.
10. But (there shall be) no communion (with a
fallen mother) in acts performed for the acquisition
of spiritual merit.
A Brahma»a removes the sin, which he committed by cohabiting for one night with a female of the -Stldra caste, &c. — Haradatta. The latter explanation has been adopted by Kulluka on Manu XI, 179. ^
28. 3. The same rule Manu emphatically ascribes to himself, Manu Vin, 339. But see also VIII, 331.
7. Haradatta remarks, that this Sutra implicitly forbids to accept the heritage of an outcast.
I, io, 28. PENANCE.
1 1. Enjoyments taken unrighteously he shall give
up ; he shall say, ' I and sin (do not dwell together).'
Clothing himself with a garment reaching from the
navel down to the knee, bathing daily, morn, noon,
and evening, eating food which contains neither milk
nor pungent condiments, nor salt, he shall not enter a
house for twelve years.
12. After that he (may be) purified.
13. Then he may have intercourse with Aryans.
14. This penance may also be employed in the
case of the other crimes which cause loss of caste
(for which no penance has been ordained above).
15. But the violator of a Guru's bed shall enter a
hollow iron image and, having caused a fire to be lit
on both sides, he shall burn himself.
1 6. According to Harita, this (last-mentioned penance must) not (be performed).
17. For he who takes his own or another's life becomes an Abhi-sasta.
1 8. He (the violator of a Guru's bed) shall per-
form to his last breath (the penance) prescribed by
that rule (Sutra n). He cannot be purified in
this world. But (after death) his sin is taken
away.
19. He who has unjustly forsaken his wife shall
put on an ass's skin, with the hair turned outside,
and beg in seven houses, saying, ' Give alms to him
who forsook his wife.' That shall be his livelihood
for six months.
20. But if a wife forsakes her husband, she shall
ii. A similar but easier penance is prescribed, Manu XI, 194.
15. ' (This penance, which had been prescribed above, I, 9, 25, r), is enjoined (once more), in order to show that it is not optional (as might be expected according to Sfttfa 1 4).' — Haradatta.
9<3 APASTAMBA. I, 10, 29.
perform the twelve-night Kri£&faa penance for as long a time.
21. He who has killed a Bhru#a (a man learned
in the Vedas and Vedangas and skilled in the
performance of the rites) shall put on the skin of a
dog or of an ass, with the hair turned outside, and
take a human skull for his drinking-vessel,
PRASNA I, PAFALA 10, KHAATOA 29.
1. And he shall take the foot of a bed instead of
a staff and, proclaiming the name of his deed, he
shall go about (saying), 'Who (gives) alms to the
murderer of a Bhru^a ? ' Obtaining thus his liveli-
hood in the village, he shall dwell in an empty house
or under a tree, (knowing that) he is not allowed to
have intercourse with Aryans. According to this
rule he shall act until his last breath. He cannot
be purified in this world. But (after death) his sin
is taken away.
2. He even who slays unintentionally, reaps never- theless the result of his sin.
3. (His guilt is) greater, (if he slays) intentionally.
4. The same (principle applies) also to other sin- ful actions,
5. And also to good works.
6. A Brahmawa shall not take a weapon into his hand, though he be only desirous of examining it.
7. In a Purawa (it has been declared), that he who
29. 5. Haradatta gives, as an example, the case where a war- rior saves the property of a traveller from thieves. If the traveller turns out to be a Brahmana, and the warrior did not know his caste before rescuing his property, his merit will be less than if he had rescued knowingly the property of a Brahmarca.
I, 10, 29. Penance. 91
slays an assailant does not sin, for (in that case) wrath meets wrath.
8. But AbhLyastas shall live together in dwellings
(outside the village) ; considering this their lawful
(mode of life), they shall sacrifice for each other,
teach each other, and marry amongst each other.
9. If they have begot sons, let them say to them :
' Go out from amongst us, for thus the Aryas, (throw-
ing the guilt) upon us, will receive you (amongst
their number).
i o. For the organs do not become impure together with the man.
1 1. (The truth of) that may be learned from this
(parallel case) ; a man deficient in limbs begets a son
who possesses the full number of limbs.
12. Harita declares that this is wrong.
1 3. A wife is similar to the vessel which contains the curds (for the sacrifice).
14. For if one makes impure milk curdle (by
mixing it with whey and water) in a milk-vessel and
stirs it, no sacrificial rite can be performed with (the
curds produced from) that. Just so no intercourse
9. It is impossible to agree with Haradatta's explanation of the words to be addressed by Abhirastas to their children. No Vedic license can excuse the use of the second person plural instead of the third. I propose the following : ' Go out from among us ; for thus (leaving the guilt) to us, you will be received (as) Aryas.' It Is, however, not improbable that our text is disfigured by several very old corruptions, compare Baudhayana II, i, 2, 18.
ii. 'In like manner a man who has lost his rights, (can) beget a son, who possesses the rights (of his caste). For the wife is also a cause (of the birth of the son), and she is guiltless.' — Haradatta.
13. The statements now following are those with which Apa- stamba agrees. Those contained in Sutras 8-n are merely the purvapaksha.
92 APASTAMBA. I, ir, 30.
can be allowed with the impure seed which comes (from an Abhisasta).
15. Sorcery and curses (employed against a Brah-
ma«a) cause a man to become impure, but not loss
of caste.
1 6. Hirita declares that they cause loss of caste.
17. But crimes causing impurity must be ex-
piated, (when no particular penance is prescribed,)
by performing the penance enjoined for crimes caus-
ing loss of caste during twelve months, or twelve
half months, or twelve twelve-nights, or twelve
se'nnights, or twelve times three days, or twelve
days, or seven days, or three days, or one day.
1 8. Thus acts causing impurity must be expiated
according to the manner in which the (sinful) act
has been committed (whether intentionally or un-
intentionally).
PRA.SNA I, PAPAL A 11, KUANDA 30.
1. Some declare, that a student shall bathe after
(having acquired) the knowledge of the Veda, (how-
ever long or short the time of his studentship may
have been).
2. (He may) also (bathe) after having kept the
student's vow for forty-eight, (thirty-six or twenty-
four) years, (though he may not have mastered the
Veda).
3. Some declare, that the student (shall bathe)
after (having acquired) the knowledge of the Veda
and after (the expiration of) his vow.
30. i. The bath is taken at the end of the studentship, and forms part of the Sama vartana-ceremony. From this rite a student who has completed his course of study derives the name Snataka, ' one who has bathed.' See also Weber, Ind. Stud. X, 125.
I, Ii, 30. Rules for a Snataka. 93
4. To all those persons who have bathed (in
accordance with any of the above rules must be
shown) the honour due to a Snataka.
5. The reverence (shown to a Snataka) brings,
however, different rewards according to the degree
of devotion or of learning (possessed by the person
honoured).
6. Now follow the observances (chiefly to be kept) by a Snataka.
7. He shall usually enter the village and leave it by the eastern or the northern gate.
8. During the morning and evening twilights, he
shall sit outside the village, and not speak anything
(referring to worldly matters).
9. (But an Agnihotri, who is occupied at home by
oblations in the morning and evening, must not go
out ; for) in the case of a conflict (of duties), that
enjoined by the Veda is the more important.
10. He shall avoid all dyed dresses,
1 1. And all naturally black cloth.
12. He shall wear a dress that is neither shining,
13. Nor despicable, if he is able (to afford it).
14. And in the day-time he shall avoid to wrap up his head, except when voiding excrements.
15. But when voiding excrements, he shall en-
velop his head and place some (grass or the like)
on the ground.
1 6. He shall not void excrements in the shade (of a tree, where travellers rest).
10. The rule to wear white garments is given Ya^f. I, 131 ; Manu IV, 35.
13. Manu IV, 34. 1.5. Manu IV, 49.
94 APASTAMBA. I, u, 31.
17. But he may discharge urine on his own shadow.
1 8. He shall not void excrements with his shoes on, nor on a ploughed field, nor on a path, nor in water.
19. He shall also avoid to spit into, or to have connection with a woman in water.
20. He shall not void excrements facing the fire,
the sun, water, a Brahmawa, cows, or (images of)
the gods.
21. He shall avoid to clean his body from ex-
crements with a stone, a clod of earth, or with
(boughs of) herbs or trees which he has broken
off, whilst they were on the tree and full of sap.
22. If possible, he shall not stretch out his feet
towards a fire, water, a Brahma^a, a cow, (images
of) the gods, a door, or against the wind.
