in the Grz'hya-sutra, III, 7. Again, Haradatta returns to the question whether the words on that day (Sfltra 7) refer to the Parvan-days, or the marriage-day and its anniversaries. He now adds, in favour of the latter view, that the word Parva«ena, ' by the rite to be performed on Parvan-days/ by which the Sthalipaka on Parvan-days is intended, clearly proves the impossibility to refer the preceding rules to the Parvan-days. He adds that some, nevertheless, adopt the explanation rejected by himself.
12. They, i.e. the Sish/as, those learned in the law. 'Another commentator says, the rite which will be taught (in the following Sutra), and which is known from the usage of the learned, is constant, i.e. must be performed in every case. That it is what the "learned" declare.' — Haradatta. The latter explanation of the Sutra is adopted by MahSdeva.
13. Asv. Gri. Su. I, 3, 1-3.
15. Haradatta states that the object of the repetition of the words 'the householder and his wife' is to show that they
IO2 APASTAMBA. II, I, 2.
1 6. Let him not have connubial intercourse (with his wife) in the day-time.
1 7. But let him have connection with his wife at the proper time, according to the rules (of the law).
1 8. Let him have connubial intercourse in the
interval also, if his. wife (desires it, observing the
restrictions imposed by the law).
19. (The duty of) connubial intercourse (follows
from) the passage of a Brahmawa, (' Let us dwell
together until a son be born.')
20. But during intercourse he shall be dressed in a particular dress kept for this purpose.
21. And during intercourse only they shall lie together,
22. Afterwards separate.
23. Then they both shall bathe ;
PRASNA II, PAFALA 1, KHAJVDA 2.
1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water.
2. Men of all castes, if they fulfil their (assigned)
duties, enjoy (in heaven) the highest, imperishable
bliss.
3. Afterwards when (a man who has fulfilled his .duties) returns to this world, he obtains, by virtue of
themselves must fill the water-vessels, and not employ others for this purpose. He adds that, according to another commentator, the object of the repetition is to show that Sutras 1 3 and 1 4 apply not only to householders, but also to students, and that hence students, when they offer the daily oblations of sacred fuel (above, I, 1,4, 14 seq.), should also perform the rites taught in the pre- ceding Sutras.
17. See Manu III, 46-48; Ya^. I, 79, 80.
18. Manu III, 45; Yagn. I, 81.
19. See Taittiriya Sawhitd II, 5, i, 5.
It, I, 2, the Duties of a Householder. 103
a remainder of merit, birth in a distinguished family,
beauty of form, beauty of complexion, strength, apti-
tude for learning, wisdom, wealth, and the gift of
fulfilling the laws of his (caste and order). There-
fore in both worlds he dwells in happiness, (rolling)
like a wheel (from the one to the other).
4. As the seed of herbs (and) trees, (sown) in
good and well-cultivated soil, gives manifold returns
of fruit (even so it is with men who have received
the various sacraments).
5. The increase of the results of sins has been explained hereby.
6. Thus after having undergone a long punish-
ment in the next world, a person who has stolen
(the gold of a Brahmawa) or killed a (Brahmawa)
is born again, in case he was a Brahma«a as a
A'awdala, in case he wa's a Kshatriya as a Paulkasa,
in case he was a Vaisya as a Varna.
7. In the same manner other (sinners) who have
become outcasts in consequence of their sinful actions
are born again, on account of (these) sins, losing their
caste, in the wombs (of various animals).
8. As it is sinful to touch a Aawdala, (so it is also
sinful) to speak to him or to look at him. The
penance for these (offences will be declared).
9. (The penance) for touching him is to bathe,
submerging the whole body ; for speaking to him to
speak to a Brahma^a ; for looking at him to look at
the lights (of heaven).
2. 6. Manu XII, 55 ; Y$£#. Ill, 206, 207. A Paulkasa is said to be the offspring of a Nishdda and a Kshatriya woman. See the Pet. Diet. s. v. A Vai»a is a rope-dancer, or equilibrist.
7. Munu XII, 52.
IO4 APASTAMBA. II, 2, 3.
PRASNA II, PAFALA 2, KHAJTDA 3.
1 . Pure men of the first three castes shall prepare
the food (of a householder which is used) at the
Vaisvadeva ceremony.
2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food.
3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment.
4. Or .Sudras may prepare the food, under the superintendence of men of the first three castes.
5. For them is prescribed the same rule of sip- ping water (as for their masters).
6. Besides, the (-Sudra cooks) daily shall cause to
be cut the hair of their heads, their beards, the hair
on their bodies, and their nails.
7. And they shall bathe, keeping their clothes on.
8. Or they may trim (their hair and nails) on the
eighth day (of each half-month), or on the days of
the full and new moon.
9. He (the householder himself) shall place on the
fire that food which has been prepared (by ^udras)
without supervision, and shall sprinkle it with water.
Such food also they state to be fit for the gods.
10. When the food is ready, (the cook) shall place
3. i. 'The food which is used at the Vaijvadeva, i.e. the food prepared for the meals of the householder and of his wife.'— Haradatta.
5. This Sutra is a Gwapaka, as it indicates that Apastamba also recognises the different rules which are usually prescribed in the Smr/tis for Brahmawas, Kshatriyas, Vai-ryas, and Siidras. See above, I, 5, 16, 2.
7. Usually in bathing both Aryas and Sudras wear no dress except the lango/f.
Ii, 2, 3- the Duties of a Householder. Io5
himself before his master and announce it to him (saying), ' It is ready.'
11. The answer (of the master) shall be, 'That
well-prepared food is the means to obtain splendour ;
may it never fail ! '
12. The burnt-oblations and Bali-offerings made
with the food which the husband and his wife are to
eat, bring (as their reward) prosperity, (and the enjoy-
ment of) heaven.
13. Whilst learning the sacred formulas (to be
recited during the performance) of those (burnt-
oblations and Bali-offerings, a householder) shall
sleep on the ground, abstain from connubial inter-
course and from eating pungent condiments and
salt, during twelve days.
14. (When he studies the Mantras) for the last
(Bali offered to the goblins), he shall fast for one
(day and) night.
15. For each Bali-offering the ground must be
prepared separately. (The performer) sweeps (the
ground) with his (right) hand, sprinkles it with water,
turning the palm downwards, throws down (the offer-
ing), and afterwards sprinkles water around it.
1 1. Manu II, 54.
12. Balis are portions of food which are thrown before the door, or on the floor of the house. See below, Sutra 16 seq.
13. Others explain this Sutra thus: 'After having used for the first time these sacred formulas (which are to be recited in offering the burnt-oblation and the Balis, the householder and his wife) shall sleep/ &c.
i .j . Regarding the use of ekaratra in the sense of ' a (day and a) night,' see above. The 'last' Bali-offering is that described below, II, 2, 4, 5.
15. 'They say that the word "afterwards" is used in order to indicate that perfumes, garlands, and other (UpaX-aras) must be offered between (the last two acts).' — Haradatta.
io6 APASTAMBA. 11,2,3.
1 6. (At the Vaisvadeva sacrifice) he shall offer
the oblations with his hand, (throwing them) into
the kitchen-fire or into the sacred (Gfzhya)-fire, and
reciting (each time one of) the first six Mantras
(prescribed in the Naraya#t Upanishad).
17. He shall sprinkle water all around both times
(before and after the oblations), as (has been de-
clared) above.
1 8. In like manner water is sprinkled around once
only after the performance of those Bali-offerings
that are performed in one place.
19. (If a seasoning) has been prepared, (the
Bali-offering should consist of rice) mixed with that
seasoning.
20. With the seventh and eighth Mantras (Balis
1 6. It is a disputed point wiih the commentators whether every Brahmawa may offer the Vauvadeva in the common kitchen-fire, or those persons only who do not keep a sacred domestic fire. The six Mantras, which are given Taitt. Ar. X, 67, i, are: i. Agnaye svaha, 'to Agni svaha'-; 2. Somaya svaha, 'to Soma avSha'; 3. Vtivebhyo devebhya^ svaha, 'to all the gods svaha ' ; 4. Dhruvaya bhumaya svaM, 'to Dhruva Bhfima svaha'; 5. Dhruvakshitaye svahS, 'to Dhruvakshiti svahi'; 6. A^yutakshitaye svaha, 'to Afyutakshiti svaha.' Haradatta adds that some add a seventh formula, addressed to Agni svish/akr/t, ' to the fire which causes the proper perform- ance of the sacrifice,' while others leave out the second Mantra and give that addressed to Agni svish/akr?'t the sixth place. This latter is the order gi?en in the Calcutta edition of the TaittirJya Aranyaka.
17. 'Above, i.e. G/vhya-sutra, I, 2, 3, 8.' — Haradatta. The Man- tras recited are : i. at the first sprinkling, Adite 'numanyasva, ' Aditi permit ' ; Anumate 'numanyasva. ' Anumati permit' ; Sarasvaty anu- manyasva, 'Sarasvatf permit ' ; Deva Savita// prasuva, 'Divine Savitr/ permit ' ; 2. at the second sprinkling, the same as above, anva- ma;;/stha/& and prasaviA, 'thou hast permitted,' being substituted for anumanyasva and prasuva.
1 8. This Sutra is a restriction of Sutra 15.
20. The first six offerings constitute the Devaya^wa or Vauva-
11,2,4- the Duties of a Householder. 1oj
must be offered to Dharma and Adharma) behind
the fire, and must be placed the one to the north of
the other.
2 1 . With the ninth (Mantra a Bali offered to the
waters must be placed) near the water-vessel (in
which the water for domestic purposes is kept).
22. With the tenth and eleventh (Mantras, Balis,
offered to the herbs and trees and to Rakshodeva-
^ana, must be placed) in the centre of the house,
and the one to the east of the other.
23. With the following four (Mantras, Balis must
be placed) in the north-eastern part of the house
(and the one to the east of the other).
PRASNA II> PATALA 2, KHAATDA 4.
1. Near the bed (a Bali must be offered) with (a Mantra) addressed to Kama (Cupid).
2. On the door-sill (a Bali must be placed) with (a Mantra) addressed to Antariksha (the air).
3. With (the Mantra) that follows (in the Upani- shad, he offers a Bali) near the door.
deva, which is offered in the fire. Now follow the Bali-offerings, which are merely placed on the ground. ' Behind the fire ' means ' to the east of the fire ' ; for the sacrificer must face the east. 2i» The Mantra is, Adbhya^ svaha, 'to the Waters svaha.'
22. The Mantras are, OshadhivanaspatibhyaA svahS, 'to the herbs and trees svaha ' ; Rakshodeva^anebhya^ svaha, ' to the Rakshasas and the servants of the gods svaha.'
23. These four Balis are sacred to the Grthas, to the Avasanas, to the Avasanapatis, and to all creatures.
4. 2. 'Others explain dehali, "the door-sill," to mean "the door-case." ' — Haradatta.
3. ' Others explain apidhana, " the panels of the door," to mean "the bolt of the door.'" — Haradatta. The offering is made to Nama, ' the name, or essence of things.'
To8 Apastamba. 11,2,4-
4. With the following (ten Mantras, addressed to
Earth, Air, Heaven, Sun, Moon, the Constellations,
Indra, Br/haspati, Pra^apati, and Brahman, he offers
ten Balis, each following one to the east of the pre-
ceding one), in (the part of the house called) the
seat of Brahman.
5. He shall offer to the south (of the Balis offered
before, a Bali) with a Mantra addressed to the Manes;
his sacrificial cord shall be suspended over the right
shoulder, and the (palm of his right hand shall be
turned upwards and) inclined to the right.
6. To the north (of the Bali given to the Manes,
a Bali shall be offered) to Rudra, in the same manner
as to the (other) gods.
7. The sprinkling with water (which precedes and
follows the oblation) of these two (Balis, takes place)
separately, on account of the difference of the rule
(for each case).
