8. ' Consequently a gift of food also.' The custom is to pour water, usually with the spoon called Darvi (Palli), into the extended palm of the recipient's right hand.
11,5,10. the Duties of a Householder. 123
11. At his pleasure, he may stint himself, his wife,
or his children, but by no means a slave who does
his work.
12. And he must not stint himself so much that he becomes unable to perform his duties.
1 3. Now they quote also (the following two verses) :
' Eight mouthfuls are the meal of an ascetic,
sixteen that of a hermit living in the woods, thirty-
two that of a householder, and an unlimited quantity
that of a student. An Agnihotrin, a draught-ox,
and a student, those three can do their work only
if they eat ; without eating (much), they cannot
do it.'
PRAS-NA II, PAIVYLA 5, KHAJVDA 10.
1. The reasons for (which) begging (is permissible
are), (the desire to collect the fee for) the teacher,
(the celebration of) a wedding, (or of) a 6rauta-sacri-
fice, the desire to keep one's father and mother, and
the (impending) interruption of ceremonies performed
by a worthy man.
2. (The person asked for alms) must examine the
qualities (of the petitioner) and give according to his
power.
3. But if persons ask for alms for the sake of
sensual gratification, that is improper ; he shall not
take heed of that.
4. The lawful occupations of a Brahmawa are,
13. Manu VI, 28; Yagn. Ill, 55.
10. i. Manu IV, 251 ; XI, i seq. ; Ya^fc I, 216. By the term arhat, ' a worthy person,' a Brahma«a is here designated who has studied the Veda and performs an Agnihotra.
4. Manu I, 88; X, 75; YS^ff. I, 118.
124 APASTAMBA. II, 5, 10.
studying, teaching, sacrificing for himself, officiating
as priest for others, giving alms, receiving alms, inhe-
riting, and gleaning corn in the fields ;
5. And (he may live by taking) other things which belong to nobody.
6. (The lawful occupations) of a Kshatriya are
the same, with the exception of teaching, officiating
as priest, and receiving alms. (But) governing and
fighting must be added.
7. (The lawful occupations) of a Vawya are the
same as those of a Kshatriya, with the exception of
governing and fighting. (But in his case) agriculture,
the tending of cattle, and trade must be added.
8. He (shall) not choose (for the performance of
a 6rauta-sacrifice) a priest who is unlearned in the
Veda, nor one who haggles (about his fee).
9. (A priest) shall not officiate for a person unlearned in the Veda.
10. In war (Kshatriyas) shall act in such a
manner as those order, who are learned in that
(art of war).
1 1. The Aryas forbid the slaughter of those who
have laid down their arms, of those who (beg for
mercy) with flying hair or joined hands, and of
fugitives.
12. The spiritual guide shall order those who,
5. I.e. wild roots and fruits.
6. Manu I, 89; X, 77, 79; Yagfi. I, 118, 119. .
7. Manu I, 90 ; X, 78, 79 ; Ya^«. loc. cit.
11. Manu VII, 91 seq. ; \&gn. 1, 325.
12. Haradatta explains the words .Sastrair adhigatanam, 'who whilst participating, according to the sacred law, (in the rights of their caste,) ' by ' who have been sanctified according to the law by the sacraments, such as the Garbhadhana, and are entitled (to the rights and occupations of their caste).'
Ii,5,H. the Duties of a Householder. 125
"(whilst) participating according to sacred law (in the
rights of their caste), have gone astray through the
weakness of their senses, to perform penances pro-
portionate to (the greatness of) their sins, according
to the precepts (of the Smr/ti).
13. If (such persons) transgress their (A^arya's) order, he shall take them before the king.
14. The king shall (send them) to his domestic
priest, who should be learned in the law and the
science of governing.
15. He shall order (them to perform the proper penances if they are) Brahmawas.
16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude.
PRASNA II, PAFALA 5, KHAA'JDA 11.
1. In the cases of (men of) other castes, the king,
after having examined their actions, may punish
them even by death.
2. And the king shall not punish on suspicion.
3. But having carefully investigated (the case) by
means of questions (addressed to witnesses) and
even of ordeals, the king may proceed to punish.
4. A king who acts thus, gains both (this and the next) world.
5. The road belongs to the king except if he meets a Brahmawa.
1 6. Probably this Sutra is meant to give a general rule, and to exempt Brahmawas in every case from corporal punishment and servitude, Manu VIII, 379-380.
11. 3. See also below, II, u, 29, 6.
5. Manu II, 139; Ya£77. 1, 117. According to Haradatta this Sutra is given, though the precedence among the various castes has been already settled, in order to show that common Kshatriyas must make way for an anointed king.
126 APAS7AMBA.
6. But if he meets a Brahma#a, the road belongs to the latter.
7. All must make way for a (laden) vehicle, for
a person who carries a burden, for a sick man, for
a woman and others (such as old men and infants).
8. And (way must be made), by the other castes, for those men who are superior by caste.
9. For their own welfare all men must make way for fools, outcasts, drunkards, and madmen.
10. In successive births men of the lower castes
are. born in the next higher one, if they have fulfilled
their duties.
11. In successive births men of the higher castes
are born in the next lower one, if they neglect their
duties.
12. If he has a wife who (is willing and able) to
perform (her share of) the religious duties and who
bears sons, he shall not take a second.
13. If a wife is deficient in one of these two
(qualities), he shall take another, (but) before he
kindles the fires (of the Agnihotra).
14. For a wife who assists at the kindling of the
fires, becomes connected with those religious rites of
which that (fire-kindling) forms a part.
6. Manu II, 138 ; Ya^». 1, 117. 10. Manu X, 64, 65 ; Ysign. I, 96.
12. Manu IX, 95; Ya^?7. I, 76.
13. Manu IX, 80, 81 ; Ya^«. I, 73.
14. A wife who assists at the kindling of the fires for any sacrificial rite, becomes connected with that rite like any priest, and in that rite no other woman can take, her place. Hence in the case of an Agnihotra, which lasts during the performer's lifetime, or at least as long as he is a householder, the performer cannot take another principal wife after he "once has begun his sacrifice. If the wife of an Agnihotrin dies, he must marry again, and also kindle his fires afresh. Manu V, 167, 168 ; Y%#. I, 89.
Ii,5,U. the Duties of a Householder. 127
15. He shall not give his daughter to a man belonging to the same family (Gotra),
1 6. Nor to one related (within six degrees) on the mother's or (the father's) side.
1 7. At the wedding called Brahma, he shall give
away (his daughter) for bearing children and per-
forming the rites that must be performed together
(by a husband and his wife), after having enquired
regarding (the bridegroom's) family, character,
learning, and health, and after having given (to the
bride) ornaments according to his power.
1 8. At the wedding called Arsha, the bridegroom shall present to the father of thebride a bull and acow.
19. At the wedding called Daiva, (the father)
shall give her to an officiating priest, who is per-
forming a Srauta-sacrifice.
15. The term Gotra corresponds to the Latin Gens. It may be of two kinds, Vaidika for Brahma»as and Laukika, ' worldly,' for men of other castes: In the first case it denotes 'persons descended from the same J?*shi;' in the second, 'persons dis- tinguished by the same family name, or known to be descended from the same ancestor.' In our days Br&hmanas also have Lau- kika Gotras, which form subdivisions of the very large Vedic Gotras. Regarding the Vaidika Gotras, see Max Miiller's History of Ancient Sanskrit Literature, pp. 379-390, and particularly p. 387. Manu III, 5; Ya#». I, 33 ; Weber, Ind. Stud. X, 75 seq.
16. The term yonisambandha, 'related (within six degrees),' corresponds to the more common Sapiwafo of Manu, Ya^tfavalkya, and others; see the definitions given below, II, 6, 15, 2. In Apastamba's terminology SapiWa has probably a more restricted sense. It seems very doubtful whether Haradatta's explanation of £a, translated by 'or,' is correct, and whether his interpolation of 'the father's' ought to be admitted. Probably Sutra 15 refers to the father's side, and Sutra 16 to the mother's side.
17. Manu III, 27; Y%-.v. I, 58.
1 8. Manu III, 29 ; ' Yi\g-«. I, 59.
19. Manu III, 28; Ya^». I, 59.
128 APASTAMBA. II,
20. If a maiden and a lover unite themselves through love, that is called the Gandharva-rite.
PKASNA II, PATALA 5, KIIAATDA 12.
1. If the suitor pays money (for his bride) accord-
ing to his ability, and marries her (afterwards), that
(marriage is called) the Asura-rite.
2. If the (bridegroom and his friends) take away
(the bride), after having overcome (by force) her father
(or relations), that is called the Rakshasa-rite.
3. The first three amongst these (marriage-rites
are considered) praiseworthy ; each preceding one
better than the one following.
4. The quality of the offspring is according to the quality of the marriage-rite.
5. He shall not step on a spot which has been
touched by the hand of a Brahma^a, without having
sprinkled it with water.
6. He- shall not pass between a fire and a Brahmawa,
7. Nor between Brahmawas.
8. Or he may pass between them after having received permission to do so.
.9. He shall not carry fire and water at the same time.
20. Manu III, 32 ; \agti. I, 61.
12. i. Manu III, 31 ; Ya§7/. I, 61. It must he understood that, at this rite, a regular sale of the bride must take place. If a suitor merely gives presents to the bride, that is not an Asura-marriage.
2. Manu III, 33; Y%«. I, 61. Haradalta points out that the other law-books enumerate two additional marriage-rites, the Pri^a- patya or Kaya and the Paua/fca. But Vasish//$a I, 29-35, like Apastamba, gives six rites only.
3. Manu III, 24, 25; Y%/7. I, 58-60.
4. I. e. from praiseworthy marriages virtuous children are born, and from blamable marriages bad ones. Maim III, 42.
11,5,12. the Duties of a Householder. 1 29
10. He shall not carry fires (burning in) separate (places) to one (spot).
11. If, whilst he walks, fire is being carried
towards him, he shall not walk around it with his
right hand turned towards it, except after it has
been placed on the ground.
12. He shall not join his hands on his back.
13. If the sun sets whilst he sleeps, he shall sit
up, fasting and silent, for that night. On the follow-
ing morning he shall bathe and then raise his voice
(in prayer).
14. If the sun rises whilst he is asleep, he shall stand during that day fasting and silent.
1 5. Some declare that he shall restrain his breath until he is tired.
1 6. And (he shall restrain his breath until he is tired) if he has had a bad dream,
1 7. Or if he desires to accomplish some object,
1 8. Or if he has transgressed some other rule.
19. (If he is) doubtful (whether) the result (of an action will be good or evil), he shall not do it.
20. (He shall follow) the same principle (if he is in doubt whether he ought) to study or not.
21. He shall not talk of a doubtful matter as if it were clear.
22. In the case of a person who slept at sunset, of
10. Another commentator says, 'He shall not throw (brands taken from) one fire into another fire.' — Haradatta.
1 1 . The Sutra implies that under other circumstances he must show this respect to a fire.
13. Manu II, 220. 1 8. Manu XI, 200.
21. See above, I, n, 32, 22.
22. These sinners are enumerated in nearly the same order,
APASTAMBA. IT, 6, 13.
one who slept at sunrise, of one who has black nails,
or black teeth, of one who married a younger sister
before the elder one was married, of one who mar-
ried an elder sister whose younger sister had been
married already, (of a younger brother who has
kindled the sacred Grzhya-fire before his elder bro-
ther,) of one whose younger brother has kindled the
sacred fire first, (of a younger brother who offers a
Soma*sacrifice before his elder brother,) of an elder
brother whose younger brother offered a Soma-
sacrifice first, of an elder brother who marries or
receives his portion of the inheritance after his
younger brother, and of a younger brother who
takes a wife or receives his portion of the inherit-
ance before his elder brother, — penances ordained
for crimes causing impurity, a heavier one for each
succeeding case, must be performed.
