21. (And) a woman of the .Sudra caste to the same, P&raravas, Yavanas, Kararcas, and .Sudras.
1 6. I.e. from a Brahmawa and a KshatriyS springs a Savarwa, from a Brahmawa and a Vaijy£ a Nish&da, from a Brahma^a and a Sudra a Parayava, from a Kshatriya and a Vaijya an AmbashMa, and from a Kshatriya and a /SCuM a Daushyanta, from a Vauya and a Sfidra an Ugra. Compare for this and the following five Sutras Manu X, 6-18; Y%«. 1, 91-95.
17. I.e. from a Kshatriya and a Brahmam springs a Suta, from a Vai-rya and a Kshatriya a Magadha, from a .Sudra and a Vaijya an Ayogava, from a Vaijya and a Brahmawi a Kshatt/-/, from a .Sttdra and a Kshatriya a Vaidehaka, from a -S"udra and a Brahmawi
1 8. The words ' Some declare' stand only at the end of Sutra 21. But Haradatta rightly declares that they refer to all the four Sutras. The proof for the correctness of his interpretation lies in the use of the form a^i^anat, which refers to each of the Stitras. The four Sutras are, however; probably spurious, as Sutra 28 refers back to Sutra 1 7 by calling the Au/z^ala ' the last (named).'
Iv, 25. Householder. 199
22. In the seventh (generation men obtain) a
change of caste, either being raised to a higher
one or being degraded to a lower one.
23. The venerable teacher declares (that this happens) in the fifth (generation).
24. And (the same rule applies) to those born
(from parents of different classes that are) inter-
mediate between (two of the castes originally)
created (by Brahman).
25. But those born in the inverse order (from
fathers of a lower and mothers of a higher caste
stand) outside (the pale of) the sacred law,
22. Apastamba II, 5, n, 10-11. 'That is as follows: If a Savarwa female, born of the Kshatriya wife of a Bcahma«a, is married to a Brahma«a, and her female descendants down to the seventh likewise, then the offspring -which that seventh female descendant bears to her BrShma/ra. husband is equal in caste to a Brahmana. In like manner, if a Savaraa male, the son of a Brahma»a and of his Kshatriya wife, again marries a Kshatriya wife and his male descendants down to the seventh likewise, then the offspring of that seventh male descendant is equal in caste to a Kshatriya. The same principle must be applied to the offspring of Kshatriyas and wives of the Vauya caste as well as to Vaijyas and wives of the .Sudra caste.' — Haradatta.
23. '(The venerable) teacher opines that the change of caste takes place in the fifth generation. They declare that the plural may be used to denote one teacher. This Sutra refers to (cases of extraordinary merit acquired through) virtuous conduct and study of the Veda.' — Haradatta. It is clear that in this case Haradatta, too, has seen that the word a^arya^ has another force than the more common eke ; see above, note to III, 36.
24. 'That is as follows: If the daughter of a Savaraa, born of a wife of the Ambash/^a caste, is married again to a Savama, and her female descendants down to the seventh likewise, then the offspring of that seventh female descendant, begotten by a Savar«a husband, is equal in caste to a Savar«a.' — Haradatta. Regarding the birth of the four castes from Brahman, see Kig-veda X, 90, 12.
25. Manu X, 41, 67-68.
2OO GAUTAMA. IV, 26.
26. As well as (those born in the regular order) from a female of the sSudra caate.
27. But he whom a 6'udra (begets) on a female of unequal caste shall be treated like an outcast.
28. The last (named, the A'aWala), is the foulest.
29. Virtuous sons (born of wives of equal caste)
and wedded according to approved rites sanctify
(their father's family).
30. (A son born of a wife married) according
to the Arsha rite (saves) three ancestors (from
hell),
31. (A son born of a wife married) according to the Daiva rite ten,
32. (A son born of a wife married) according to the Pra^apatya rite, also ten.
33. (But) the son of a wife married according to
the Brahma rite (saves) ten ancestors, ten descend-
ants, and himself.
CHAPTER V.
T. (A householder) shall approach (his wife) in the proper season,
2. Or (he may do so) at any time except on the forbidden (days).
26. Mann X, 68.
27. ' "Shall be treated like an outcast," i.e. one must avoid to look at him, &c., just as in the case of an outcast.' — Haradatta.
28. Manu X, 51-56. • 30. Manu 111, 38; Ya^«, I, 59.
31. Manu 111, 38 : Ya#«. I, 59.
32. Manu III, 38 ; Ya^Tz. I, 60.
33. Manu III, 37 ; Ya^/7. 1, 58.
V. i. Apastamba II, i. i, 17. 2. Apastamba II, i, i, 18.
HOUSEHOLDER.
3. He shall worship gods, manes, men, goblins, (and) ftishls.
4. Every day he shall recite privately (a portion of the Veda),
5. And the (daily) libation of water to the manes (is obligatory on him).
6. Other (rites than these he may perform) ac- cording to his ability.
7. The (sacred) fire (must be kindled) on his marriage or on the division of the family estate.
8. The domestic (ceremonies must be performed) with (the aid of) that (fire).
9. (Also) the sacrifices to the gods, manes, (and)
men, and the private recitation (and) the Bali-
offerings.
3. Apastamba I, 4. 12, 15; I, 4, 13, i ; Manu III, 69-72; IV, 29, 21 ; Ya^Tz. I, 99, 102-104.
4. Manu III, 8 1 ; Y%«. I, 104.
5. Manu III. 82; Y%«. I, 104. 'The word "and" indicates
that water must be offered to the gods and j?/shis also.' — Hara-
datta.
6. ' (Rites) other than those prescribed in Sfitras 3-5 he may perform according to his energy, i.e. according to his ability. But those he should zealously perform. As the oblations to the gods and the other (Mahaya^as) are mentioned before the kindling of the domestic fire, they must be performed by a person who has not yet kindled the domestic fire with the aid of the common (kitchen)- fire.'— Haradatta.
7. As long as the family remains united, its head offers the oblations for all its members.
8. 'The domestic rites, i.e. the Puwzsavana and the rest. . . . Now with the aid of which fire must a man, who has not yet kindled the domestic fire, perform the Puwsavana, &c. ? Some answer that he shall use a common fire. But the opinion of the teacher (Gau- tama) is that he shall use the sacred fire which has been kindled on that occasion.' — Haradatta.
9. Haradatta states that the Mahaya^tfas are again enumerated in order to show that a person who has kindled the sacred fire
2O2 GAUTAMA. V, 10.
10. The oblations (which are thrown) into the
(sacred) fire (at the Vaisvadeva-sacrifice are offered)
to Agni, to Dhanvantari, to all the gods, to Pra^a-
pati, (and to Agni) Svish/akret ;
n. And (Bali-offerings must be given) to the
deities presiding over the (eight) points of the
horizon, in their respective places,
12. At the doors (of the house) to the Maruts,
13. To the deities of the dwelling inside (the house),
shall use this for them, not a common fire. He also states that a passage of Usanas, according to which some teachers prescribe the performance of the daily recitation near the sacred fire, shows (hat this rite too has a connection with the sacred fire.
10. Apastamba II, 2, 3, 16, where, however, as in all other works, the order of the offerings differs. Haradatta adds that the word 'oblations' is used in the Sutra in order to indicate that the word svaha must be pronounced at the end of each Mantra, and that the expression 'in the fire' indicates that the Bali-offerings described in the following Sutra must be thrown on the ground.
n. Compare Apastamba II, 2, 3, 20— II, a, 4, 8 ; Manu III, 87-90, where, as elsewhere, the order of the offerings differs. According to Haradatta the deities intended are, Indra, Agni, Yama, Nirr/ti, Varuwa, Vayu, Soma, and Mna. The first offering must be placed to the east, the next to the south-east, south, &c.
12. At all the doors, as many as there are, a Bali must be offered with the Mantra, ' To the Maruts, svaha/ — Haradatta.
13. 'As he says " inside " (pravuya, literally " entering ") he must stand outside while offering the Balis at the doors. ... At this occasion some require the following Mantra, " To the deities of the dwelling, svaha," because that is found in the JWvalayana (Gr/hya-sCitra I, 2, 4). Others consider it necessary to mention the deities by name, and to present as many offerings as there are deities, while pronouncing the required words.'— Haradatta. The commentator then goes on to quote a passage from U-ranas, which he considers applicable, because it contains the names of the Grzhadevatas. I doubt, however, if the 'others' are right, and stilt more if, in oase they should be right, it would be advisable to supply the names of the Gr/hadevatas from U-ranas.
V, 21. Householder. 2o3
14. To Brahman in the centre (of the house),
15. To the Waters near the water-pot,
16. To the Ether in the air,
17. And to the Beings walking about at night in the evening.
1 8. A gift of food shall be preceded by a libation
of water and (it shall be presented) after (the re-
cipient) has been made to say, ' May welfare attend
thee,'
19. And the same (rule applies) to all gifts pre- sented for the sake of spiritual merit.
20. The reward of a gift (offered) to a person
who is not a Brahmaffa is equal (to the value of
the gift), those (of presents given) to a Brahmawa
twofold, to a 6Yotriya thousandfold, to one who
knows the whole Veda (vedaparaga) endless.
21. Presents of money (must be given) outside
the Vedi to persons begging for their Gurus, (or) in
order to defray the expenses of their wedding, (or
14. 'Because the word "and" occurs in Sfitra II after the word " to the deities presiding over the points of the horizon " a Bali- offering must be presented to the deities mentioned by the author in Sutra 10, vi2. to the earth, wind, Pra^apati, and to all the gods, after a Bali has been offered to Brahman.' — Haradatta.
16. 'The Bali presented to Akaja, " the ether," must be thrown up into the air, as Manu says, III, 90.' — Haradatta.
17. ' Because of the word " and," he must, also, present Balis to the deities mentioned above.' — Haradatta. The commentator means fo say that in the evening not only the ' Beings walking about at night' (naktaw/fara) are to receive a portion, but all the other deities too, and that the Balikarma must be offered twice a day.
18-19. Apastamba II, 4, 9, 8.
20. According to Haradatta the term 6rotriya here denotes one who has studied one Veda, (but see also Apastamba II, 3, 6, 4 ; II. 4, 8, 5.) Vedaplraga is a man who has studied one Veda, together with the Ahgas, Kalpa-sutras, and Upanishads.
21. Apastamba II, 5, 10, 1-2. 'Now he promulgates a Sutra
204 GAUTAMA. V, 22.
to procure) medicine for the sick, to those who
are without means of subsistence, to those who are
going to offer a sacrifice, to those engaged in study,
to travellers, (and) to those who have performed
the Visva^it-sacrifice.
22. Prepared food (must be given) to other beggars.
23. For an unlawful purpose he shall not give (anything), though he may have promised it.
24. An untruth spoken by people under the influ-
ence of anger, excessive joy, fear, pain (or) greed,
by infants, very old men, persons labouring under
a delusion, those being under the influence of drink
(or) by mad men does not cause (the speaker) to fall.
25. Before (a householder eats) he shall feed his
guests, the infants, the sick people, the pregnant
women, the females under his protection, the very
aged men, and those of low condition (who may
be in his house).
which refers to those cases where one must necessarily make gifts, and where one incurs guilt by a refusal. ... As the expression " outside the Vedi " is used, presents must be given to others also " inside the Vedi" (i.e. fees to priests, &c.)' — Haradatta.
22. Apastamba II, 2, 4, 14.
23. Apastamba II, 5, 10, 3; Colebrooke II, Digest IV, 47; Mayukha IX, 5. 'As he says "for an unlawful purpose," what has been promised must in other cases necessarily be given.' — Haradatta.
24. Colebrooke II, Digest IV, 56. ' " Does not cause (the speaker) to fall," i.e. produces no guilt. Hence such persons need not even give a promised present.' — Haradatta.
