15. Compare for this Stitra and the following one Colebrooke's Digest, Book V, Text cccxv. The transit ion of pratipadayati, ' expends,' by ' gains,' which is also proposed by Gagannatha, is against Apastamba's usage, see II, 5, n, 17, and below, II, 8, 20, 19.
1 6. According to Haradatta, this Sutra gives the reason why, in Sutra i, no share has been set apart for the wife. Compare Colebrooke's Digest, Book V, Text Ixx xix, for this Sutra and the following two.
11,6,15. Householder; Inheritance. 137
1 7. For, from the time of marriage, they are united in religious ceremonies,
1 8. Likewise also as regards the rewards for works by which spiritual merit is acquired,
19. And with respect to the acquisition of property.
20. For they declare that it is not a theft if a
wife expends money on occasions (of necessity)
during her husband's absence.
PRASNA II, PAFALA 6, KHAJVDA 15.
1. By this (discussion) the law of custom, which
is observed in (particular) countries or families, has
been disposed of.
2. On account of the blood relations of his
mother and (on account of those) of his father
within six degrees, or, as far as the relationship is
traceable, he shall bathe if they die, excepting
children that have not completed their first year.
3. On account of the death of the latter the parents alone bathe,
4. And those who bury them.
5. If a wife or one of the chief Gurus (a father or
A/C'arya) die, besides, fasting .(is ordained from the
time at which they die) up to the same time (on the
following day).
20. See below, II, n, 29, 3.
15. i. Customs are to be followed only if they are not opposed to the teaching cf the Vedas and Smr/tis.
2. Manu V, 60; Ya^«. I, 53; Manu V, 60; Manu V, 58; . Ill, 3-
4. Manu V, 69 and 70.
5. Manu V, 80.
1 38 APASTAMBA. II, 6, 15.
6. (In that case) they shall also show the (follow- ing) signs of mourning :
7. Dishevelling their hair and covering them-
selves with dust (they go outside the village), and,
clothed with one garment, their faces turned to the
south, stepping into the river they throw up water
for the dead once, and then, ascending (the bank),
they sit down.
8. This (they repeat) thrice.
9. They pour out water consecrated in such
a manner that the dead will know it (to be given
to them). Then they return to the village without
looking back, and perform those rites for the dead
which (pious) women declare to be necessary.
10. Some declare, that these same (observances) shall also be kept in the case (of the death) of other
n. At all religious ceremonies, he shall feed
BrahmaTzas who are pure and who have (studied
and remember) the Veda.
12. He shall distribute his gifts at the proper
places, at the proper times, at the occasion of purifi-
catory rites, and to proper recipients.
13. That food must not be eaten of which (no
portion) is offered in the fire, and of which no por-
tion is first given (to guests).
7-9. Ya^-». Ill, 5, 7 seq. The Mantra to be spoken in throwing the water is, ' I give this water to you N. N. of the family of N. N.' The water ought to be mixed with sesamum. According to Hara- datta those who know the correct interpretation, declare that the word ' women' denotes in this Sutra ' the Smr/tis.' But I fear these learned interpreters will find few adherents among those who pay attention to the last Sfitra of this work.
n. Manu III, 128. 12. Manu III, 98.
u, 6, 15. HOUSEHOLDER; INHERITANCE. 139
14. No food mixed with pungent condiments or salt can be offered as a burnt-offering.
15. Nor (can food) mixed with bad food (be used for a burnt-oblation).
1 6. If (he is obliged to offer) a burnt-offering of
food unfit for that purpose, he shall take hot ashes
from the northern part of his fire and offer the
food in that That oblation is no oblation in the
fire.
1 7. A female shall not offer any burnt-oblation,
1 8. Nor a child, that has not been initiated.
19. Infants do not become impure before they
receive the sacrament called Annaprasana (the first
feeding).
20. Some (declare, that they cannot become
impure) until they have completed their first
year,
21. Or, as long as they cannot distinguish the points of the horizon.
22. The best (opinion is, that they cannot be defiled) until the initiation has been performed.
23. For at that (time a child) according to the
rules of the Veda obtains the right (to perform the
various religious ceremonies).
1 4. ' That (substance) is called kshara, " of pungent or alkaline taste," the eating of which makes the saliva flow.' — Haradatta.
1 5. Avaranna, ' bad food,' is explained by •' kulittha and the like.' Kulittha, a kind of vetch, is considered low food, and eaten by the lower castes only. The meaning of the Sutra, therefore, is, ' If anybody has been forced by poverty to mix his rice or /?al with kulittha or similar bad food, he cannot offer a burnt-oblation at the Vaijvadeva ceremony with that. He must observe the rule, given in the following Sutra.
17. Manu V, 155; XI, 36.
1 8. Manu II, 171.
140 APASTAMBA. u, 7, 16.
24. That ceremony is the limit (from which the capacity to fulfil the law begins).
25. And the Smmi (agrees with this opinion).
PKASNA II, PATALA 7, KHAATZ>A 16.
1. Formerly men and gods lived together in this
world. Then the gods in reward of their sacrifices
went to heaven, but men were left behind. Those
men who perform sacrifices in the same manner as
the gods did, dwell (after death) with the gods and
Brahman in heaven. Now (seeing men left behind),
Manu revealed this ceremony, which is designated
by the word >5raddha (a funeral-oblation).
2. And (thus this rite has been revealed) for the salvation of mankind.
3. At that (rite) the Manes (of one's father, grand-
father, and great-grandfather) are the deities (to
whom the sacrifice is offered). But the Brahmawas,
(who are fed,) represent the Ahavaniya-fire.
4. That rite must be performed in each month.
25. Haradatta quotes Gautama II, 1-3, on this point, and is apparently of opinion that Apastamba alludes to the same passage. But he is probably wrong, as all Sm/v'tis are agreed on the point mentioned by Apastamba.
16. i . ' Intending to give the rules regarding the monthly .Srac'dha, he premises this explanatory statement in order to praise that sacri- fice. ' — Haradatta.
2. The reading ' niforeyasa £a' apparently has given great trouble to the commentators. Their explanations are, however, gram- matically impossible. The right one is to take ni^reyasa as a Vedic instrumental, for ni/fareyasena, which may designate the ' reason.' If the dative is read, the sense remains the same.
3. ' The comparison of the Brah-ma«as with the Ahavaniya
indicates that to feed Brahmawas is the chief act at a Sraddha.'—
Haradatta.
4. Manu III, 122, 123; Ya^;7. I, 217.
It, 7, 16. Householder; Inheritance. 141
5. The afternoon of (a day of) the latter half is preferable (for it).
6. The last days of the latter half (of the month) likewise are (preferable to the first days).
7. (A funeral-oblation) offered on any day of the
latter half of the month gladdens the Manes. But it
procures different rewards for the sacrificer according
to the time observed.
8. If it be performed on the first day of the half-
month, the issue (of the sacrificer) will chiefly consist
of females.
9. (Performed on the second day it procures) children who are free from thievish propensities.
10. (If it is performed) on the third day children
will be born to him who will fulfil the various vows
for studying (portions of the Veda).
n. (The sacrificer who performs it) on the fourth day becomes rich in small domestic animals.
12. (If he performs it) on the fifth day, sons (will
be born to him). He will have numerous and dis-
tinguished offspring, and he will not die childless.
13. (If he performs it) on the sixth day, he will become a great traveller and gambler.
14. (The reward of a funeral-oblation performed) on the seventh day is success in agriculture.
1 5. (If he performs it) on the eighth day (its reward is) prosperity
1 6. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals.
5. Manu III, 255, 278. 7. Manu III, 277; Ya^T*. I, 264, 265.
12. The translation follows the corrected reading given in the Addenda to the Critical Notes.
142 APASTAMBA. II, 7, 16.
1 7. (If he performs it) on the tenth day (its reward is) success in trade.
1 8. (If he performs it) on the eleventh day (its reward is) black iron, tin, and lead.
19. (If he performs a funeral-oblation) on the twelfth day, he will become rich in cattle.
20. (If he performs it) on the thirteenth day. he
will have many sons (and) many friends, (and) his
offspring will be beautiful. But his (sons) will die
young.
21. (If he performs it) on the fourteenth day (its reward is) success in battle.
22. (If he performs it) on the fifteenth day (its reward is) prosperity.
23. The substances (to be offered) at these (sacri-
fices) are sesamum, masha, rice, yava, water, roots,
and fruits.
24. But, if food mixed with fat (is offered), the
satisfaction of the Manes is greater, and (lasts) a
longer time,
25. Likewise, if money, lawfully acquired, is given to worthy (persons).
26. Beef satisfies (the Manes) for a year,
20. Others read the last part of the Sutra, ayuvamarinas-tu bhavanti, ' they will not die young.' — Haradatta. If the two halves of the Sutra are joined and Darjaniyapatyoyovamariwa^ is read, the Sandhi may be dissolved in either manner.
21. Manu III, 276, and Ya^«. I, 263, declare the fourteenth day to be unfit for a .9raddha, and the latter adds that .Sraddhas for men killed in battle may be offered on that day. This latter statement explains why Apastamba declares its reward to be ' success in battle/ The nature of the reward shows that on that day Kshatriyas, not Brahmawas, should offer their .Sraddhas.
23. Manu III, 267; Y%#. I, 257. a6. Manu III, 271.
Ii, 7» !?• Householder ; Funeral-Oblations. 143
27. Buffalo's (meat) for a longer (time) than that.
28. By this (permission of the use of buffalo's
meat) it has been declared that the meat of (other)
tame and wild animals is fit to be offered.
PKA.SNA II, PAJTALA 7, KHAA^DA 17.
1. (If) rhinoceros' meat (is given to Brahmawas
seated) on (seats covered with) the skin of a rhino-
ceros, (the Manes are satisfied) for a very long time.
2. (The same effect is obtained) by (offering the) flesh (of the fish called) .Satabali,
3 . And by (offering the) meat of the (crane called) Vdrdhra^asa.
4. Pure, with composed mind and full of ardour,
he shall feed Brahmawas who know the Vedas, and
who are not connected with him by marriage, blood
relationship, by the relationship of sacrificial priest
and sacrificer, or by the relationship of (teacher and)
pupil.
5. If strangers are deficient in the (requisite)
good qualities, even a full brother -who possesses
them, may be fed (at a v9raddha).
6. (The admissibility of) pupils (and the rest) has been declared hereby.
7. Now they quote also (in regard to this matter the following verse) :
8. The food eaten (at a sacrifice) by persons
related to the giver is, indeed, a gift offered to the
goblins. It reaches neither the Manes nor the
17. i. Manu III, 272; ¥%#. 1, 259. 2. Manu V, 16, where Rohita is explained by .Satabali. 4. Manu III, 128-138, and 149, 188; Y%«. I, 225. 8. See Manu III, 141, where this TrishAibh has been turned into an Anush/ubh.
144 APASTAMI5A. II, 7, if.
gods. Losing its power (to procure heaven), it errs
about in this world as a cow that has lost its calf
runs into a strange stable.
9. The meaning (of the verse) is, that gifts which
are eaten (and offered) mutually by relations, (and
thus go) from one house to the other, perish in this
world.
10. If the good qualities (of several persons who
might be invited) are equal, old men and (amongst
these) poor ones, who wish to come, have the
preference.
1 1. On the day before (the ceremony) the (first) invitation (must be issued).
12. On the following day the second invitation takes place.
1 3. (On the same day also takes place) the third invitation (which consists in the call to dinner).
14. Some declare, that every act at a funeral- sacrifice must be repeated three times.
15. As (the acts are performed) the first time,
so they must be repeated) the second and the thirc
times.
