8. Some declare that, if possible, the seat should have many feet.
9. The (householder himself) shall wash the feet
of that (guest) ; according to some, two ^udras shall
do it.
10. One of them shall be employed in pouring
water (over the guest, the other in washing his
feet).
11. Some declare that the water for the (guest) shall be brought in an earthen vessel.
4. The object of this Sutra is to complete the definition of the term ' guest ' to be given in the following Sutra. In my translation I have followed Haradatta's gloss. The literal sense of Apa- stamba's words is, • He who, observing the law, has studied one recension of each (of the four) Vedas, becomes a .Srotriya.' Hara- datta says this definition would be contrary to the current accepta- tion of the term. That argument proves, however, nothing for Apastamba's times.
5. Manu III, 102, 103; Ya^«. I, m.
6. Ya^«. I, 109; Manu III, 101.
8. Haradatta states that this is also Apastamba's opinion, ii. According to Haradatta, Apastamba is of opinion that it should be brought in a pot made of metal.
ii6 APASTAMBA. 11,5,6.
12. But (a guest) who has not yet returned home
from his teacher shall not be a cause for fetching
water.
13. In case a (student comes, the host) shall
repeat the Veda (together with him) for a longer
time (than with other guests).
14. He shall converse kindly (with his guest),
and gladden him with milk or other (drinks), with
eatables, or at least with water.
15. He shall offer to his guest a room, a bed,
a mattress, a pillow with a cover, and ointment, and
what else (may be necessary).
1 6. (If the dinner has been finished before the
arrival of the guest), he shall call his cook and give
him rice or yava for (preparing a fresh meal for) the
guest
1 7. (If dinner is ready at the arrival of the guest),
he himself shall portion out the food and look at it,
saying (to himself), ' Is this (portion) greater, or
this?'
1 8. He shall say, ' Take out a larger (portion for the guest)/
19. A guest who is at enmity (with his host) shall
not eat his food, nor (shall he eat the food of a host)
who hates him or accuses him of a crime, or of one
who is suspected of a crime.
20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt.
12. I.e. it is unnecessary to offer water for washing the feet to a student.
15. 'Ointment, (i.e.) oil or clarified butter for anojnting the feet.'— Haradatta. Manu III, 107.
1 6. Manu III, 108.
19. Manu IV, 213; \agn. I, 162.
II, 3, 7- THE DUTIES OF A HOUSEHOLDER, I I
PRASNA II, PAFALA 3, KHA^DA 7.
1. This reception of guests is an everlasting
(6rauta)-sacrifice offered by the householder to
Pra^apati.
2. The fire in the stomach of the guest (repre-
sents) the Ahavanlya, (the sacred fire) in the house
of the host represents the Garhapatya, the fire at
which the food for the guest is cooked (represents)
the fire used for cooking the sacrificial viands (the
Dakshiwagni).
3. He who eats before his guest consumes the
food, the prosperity, the issue, the cattle, the merit
which his family acquired by sacrifices and charitable
works.
4. Food (offered to guests) which is mixed with
milk procures the reward of an Agnish/oma-sacrifice,
food mixed with clarified butter procures the reward
of an Ukthya, food mixed with honey the reward of
an Atiratra, food accompanied by meat the reward
of a Dvada^aha, (food and) water numerous offspring
and long life.
5. It is declared in the Veda, ' Both welcome and indifferent guests procure heaven (for their host).'
7. i. 'Pra^-apatya may mean either "created by Pra^apati" or " sacred to Pra^apati." ' — Haradatta.
2. In the first Sutra the reception of guests had been compared to an everlasting Vedic sacrifice. This analogy is traced further in detail in this Sutra. One of the chief characteristics of a Vedic sacrifice is the vitana, or the use of three sacred fires. Hence Apastamba shows that three fires also are used in offering hospi- tality to guests.
4. Regarding the Agnish/oma and the other sacrifices men- tioned, see Aitareya-brahmawa III, 8; IV. i ; IV, 4.
1 18 APASTAMBA. TI, 3, 7.
6. When he gives food in the morning, at noon,
and in the evening, (these gifts) are the Savanas (of
that sacrifice offered to Pra^apati).
7. When he rises after his guest has risen (to
depart), that act represents the Udavasaniya ish/i
(of a Vedic sacrifice).
8. Wrhen he addresses (the guest) kindly, that kind address (represents) the Dakshi;/a.
9. \Vhen he follows (his departing guest, his steps represent) the steps of Vishnu.
10. When he returns (after having accompanied
his guest), that (act represents) the Avabhmha,
(the final bath performed after the completion of
a sacrifice.)
1 1 . Thus (a Brahmawa shall treat) a Brahma#a, (and a Kshatriya and a VaLsya their caste fellows.)
12. If a guest comes to a king, he shall make (his Purohita) honour him more than himself.
13. If a guest comes to an Agnihotrin, he himself
6. The morning, midday, and evening offerings offered at the great Vedic sacrifices are called Savanas. The object of this Stitra is to prescribe the hospitable reception of guests at all times of the day. and to further describe the similarity of a guest-offering to a Vedic sacrifice.
7. Regarding the Udavasaniya ish/i, see Aitareya-brahmawa VIII, 5. Ir is the 'concluding ish/i.'
8. Dakshirca is the reward given to priests who officiate at a sacrifice.
9. ' The steps of Vishnu ' are three steps which the sacrificer has to make between the Vedi nnd the Ahavaniya-fire. See Pet. Diet. s. v.
12. 'A guest/ i.e. such a one as described above, II, 3, 6, 4 and 5.
13. An Agnihotrin is a Brahmana who offers certain daily burnt- offerings called Agnihotra. The translation of the last clause renders tarpayaruu, she reading of the Athaivr-veda.
IT, 3, 7. THE DUTIES OF A HOUSEHOLDER.
shall go to meet him and say to him : ' O faithful
fulfiller of thy vows, where didst thou stay (last
night) ? ' (Then he offers water, saying) : ' O faithful
fulfiller of thy vows, here is water.' (Next he offers
milk or the like, saying) : ' O faithful fulfiller of thy
vows, may (these fluids) refresh (thee).'
14. (If the guest stays at the time of the Aghi-
hotra, he shall make him sit down to the north of
the fire and) murmur in a low voice, before offering
the oblations : ' O faithful fulfiller of thy vows, may
it be as thy heart desires;' 'O faithful fuifilier of
thy vows, may it be as thy will is.; ' ' O faithful
fulfiller of thy vows, may it be as thy wish is ; '
' O faithful fulfiller of thy vows, may it be as thy
desire is.'
15. If a guest conies, after the fires have been
placed (on the altar), but before the oblations have
been offered, (the host) himself shall approach him
and say to him : ' O faithful fulfiller of thy vows,
give me permission ; I wish to sacrifice.' Then he
shall sacrifice, after having received permission. A
Brahmawa declares that he commits a sin if he sacri-
fices without permission.
1 6. He who entertains guests for one night
obtains earthly happiness, a second night gains the
middle air, a third heavenly bliss, a fourth the world
of unsurpassable bliss ; many nights procure endless
worlds. That has been declared in the Veda.
17. If an unlearned person who pretends to be
14. According to some, all these sentences must be pronounced ; according to Haradatta, one only, which may be selected optionally.
15. Haradatta states that the Brahma«a mentioned in the text is the Atharvaffa-brahma»a. See Atharva-veda XV, r \-iz.
1 2O APASTAMBA. II, 4, 8.
(worthy of the appellation) ' guest ' comes to him, he
shall give him a seat, water, and food, (thinking) ' I
give it to a learned Brahmawa.' Thus (the merit) of
his (gift) becomes (as) great (as if a learned Brah-
ma;/a had received it).
PRASNA II, PAFALA 4, KUANDA. 8.
1. On the second and following days of the
guest's stay, the host shall not rise or descend
(from his couch) in order to salute his (guest), if
he has been saluted before (on the first day).
2. He shall eat after his guests.
3. He shall not consume all the flavoured liquids in the house, so as to leave nothing for guests.
4. He shall not cause sweetmeats to be prepared for his own sake.
5. (A guest) who can repeat the (whole) Veda
(together with the supplementary books) is worthy
to receive a cow and the Madhuparka,
6. (And also) the teacher, an officiating priest,
a Snataka, and a just king (though not learned in
the Veda).
7. A cow and the Madhuparka (shall be offered)
to the teacher, to an officiating priest, to a father-
in-law, and to a king, if they come after a year has
elapsed (since their former visit).
8. a. Manu III, 117; Ya^;7. I, 105.
3. Flavoured liquids, i.e. milk, whey, &c.
4. Manu III', 1 06.
5. Manu III, 119 and 120; YO§TZ. I, i to ; Weber, Ind. Stud. X, 125. A guest is also called goghna, ' cow-killer/ because formerly a cow used to be killed on the arrival of a distinguished guest. The rite is described by Afvalayana G;v'hya-sutra I, 24, 31-33.
11,4,8. the Duties of a Householder. 121
8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey.
9. On failure (of these substances) water (mixed with honey may be used).
10. The Veda has six Aiigas (auxiliary works).
11. (The six auxiliary works are) the Kalpa
(teaching the ritual) of the Veda, the treatises on
grammar, astronomy, etymology, phonetics, and
metrics.
1 2. (If any one should contend that) the term
Veda (on account of its etymology, implying that
which teaches duty or whereby one obtains spiritual
merit) applies to the complete collection of (works
which contain) rules for rites to be performed
on the authority of precepts, (that, consequently,
the Kalpa-sutras form part of the Veda, and
that thereby) the number (fixed above) for those
(Angas) is proved to be wrong,
13. (Then we answer), All those who are learned
in Mimawsa are agreed that (the terms Veda, Brah-
rnawa, and the like, which are applied to) the principal
(works), do not include the Aiigas (the Kalpa-sutras
and the rest).
14. If he remembers at any time during dinner,
that he has refused a guest, he shall at once leave
off eating and fast on that clay,
8. A-rvalayana Gr/hya-sutra I, 24, 5 and 6.
10. This Sutra explains the term vedadhyaya. '(a guest) who can repeat the (whole) Veda,' which occurs above, Sutra 5.— Haradatta. See Max M tiller's History of Ancient Sanskrit Litera- ture, p. in.
12. This Sutra and the following one are directed against those who consider the Kalpa-sutras to be a part of the Veda, the re- vealed texts. See also Max Miillcr's History of Ancient Sanskrit Literature; p. 95 seq.
1 22 APASTAMBA. II, 4, 9.
PRASNA II, PAZ-ALA 4, KHAJVDA 9.
1. And on the following day (he shall search for
him), feast him to his heart's content, and accompany
him (on his departure).
2. (If the guest) possesses a carriage, (he shall accompany him) as far as that.
3. Any other (guest he must accompany), until permission to return is given.
4. If (the guest) forgeis (to give leave to depart),
the (host) may return on reaching the boundary of
his village.
5. To all (those who come for food) at (the end
of) the Vaisvadeva he shall give a portion, even to
dogs and Ara«</alas.
6. Some declare that he shall not give anything to unworthy people (such as A*a;o&las).
7. A person who has been initiated shall not eat the leavings of women or of an uninitiated person.
8. All gifts are to be preceded by (pouring out) water.
9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda.
10. The division of the food must be made in
such a manner that those who receive daily portions
(slaves) do not suffer by it.
9. i. YS^flLI, 113.
7. After a long discussion on the object of this Sutra; Haradatta comes to the conclusion that it is given ' against the improper custom to dine out of trie same vessel with one's wife and uninitiated children, which prevails in some countries.'
