24. Apastamba I, 3, 9, 22. The above translation follows the reading of my MSS., which differ very much from Professor Stenzler's edition. According to them the commentary on the latter part of Sutra 23 and on Sutra 24 runs as follows : . . . pra- tyekam akalika anadhyayahelava// I apart&v idam I r/tav aha II
AHA JWTAU n 24 tl
Varshartiv ete yadi bhaveyuA sandhyaya/n tadaharmStram ana- dhyayaA I prataj^et I saya/» tu ratrav anadhyaya ityarthasiddhatvSd anuktam li . . . 'are each reasons for discontinuing the recita- tion until the same time next day. This (rule) refers to other times than the rainy season. He now declares (the rule) for the Tainy season :
24. "During the (rainy) season for a day."
' If these (phenomena) happen in the twilight during the rainy season, the interruption of the study lasts for that day only, pro- vided (they happen) in the morning. But if they happen in 'the evening, study is forbidden during the night. As this is clear from the context, it has not been declared specially/ — Haradatta. I suspect that Professor Stenzler' spreading apartau is a correction, made by an ingenious Pandit, of an old varia lectio ' ahartau ' for aha nltau, which is found in one of my MSS. (C) also.
25. Apastamba I, 3, 9, 21.
Xvi, 37- the Study of the Veda. 263
30. (If thunder is heard) before midnight, (the
study of the Veda must be interrupted) during the
whole night.
31. (If it is heard) during the (early part of the)
day, (the interruption must continue) as long as the
sun shines,
32. Likewise if the king of the country has died.
33. If one (pupil) has gone on a journey (and)
another (stays) with (the teacher, the study of the
Veda shall be interrupted until the absentee re-
turns).
34. When an attack (is made on the village),
or a fire (breaks out), when one Veda has been
completed, after (an attack of) vomiting, when he
has partaken of a funeral repast or of a dinner on
the occasion of a sacrifice offered to men, (the study
of the Veda shall be interrupted) for a day and
a night,
35. Likewise on the day of the new moon.
36. (On the latter occasion it may also be inter- rupted) for two days*
37. (The Veda shall not be studied for a day
and a night) on the full moon days of the months
Karttika, Phalgu«a, and Ashad^a.
30. Apastamba I, 3, 9, 23.
33. Apastamba I, 3, n, n. Haradatta adds that others enjoin a stoppage of the Veda-study from the hour of the de- parture until the same hour on the following day, while another commentator gives the following explanation: 'All, indeed, the teacher and the rest, shall, on that day, not even recite the Veda in order to remember it.'
34. Apastamba I, 3, 9, 25; I, 3, 10, 22, 28-30; I, 3, n, 6,30; Manu IV, 118. Haradatta is in doubt whether 'a sacrifice offered in honour of men ' means a SawskSra, or a sacrifice to gods, like Kumara, who formerly were men; see Apastamba I, 3, n, 3.
36. Apastamba I, 3, 9, 28. 37. Apastamba I, 3, to, i.
264 GAUTAMA. XVI, 3?.
38. On the three Ash/akas (the Veda shall not be studied) for three (days and) nights.
39. Some (declare, that the rule applies) to the last Ash/aka (only).
40. (On the occasion of) the annual (Upakarman
and Utsarga the reading shall be interrupted) on
the day (of the ceremony) and those preceding and
following it.
41. All (teachers declare, that the reading shall
be interrupted for three days) when rain, thunder,
and lightning (are observed) simultaneously,
42. When the rain is very heavy, (the reading shall be interrupted as long as it lasts).
43. On a festive day (the reading shall be stopped) after the (morning) meal,
44.. And he who has begun to study (after the
Upakarman shall not read) at night for four
Muhurtas.
45. Some (declare, that the recitation of the Veda is) always (forbidden) in a town.
46. While he is impure (he shall) not even (recite the Veda) mentally.
38. Apastamba I, 3, 10, 2. Regarding the meaning of the word Ash/aka, see above, VIII, 18 note.
40. Apastamba I, 3, 10, 2. 41. Apastamba I, 3, u, 27.
42. Apastamba I, 3, n, 28.
43. Haradatta explains 'a festive day' to mean the day of the initiation and the like, but see Apastamba I, 3, n, 20.
44. Haradatta explains this Sutra as equivalent to Apastamba I, 3, 9, i. He adds that another commentator reads pradhitasya £a as a separate Sutra, interpreting it to mean, 'And a person who has performed the Upakarman (shall not study after dinner),' and refers the words 'at night for four Muhurtas' to the pro- hibition to read on the evening of the thirteenth day of the dark half of the month.
45. Manu IV, 116. 46. Apastamba I, 3, n, 25.
Xvii, 6. Eating and Forbidden Food. 265
47. (The study) of those who offer a funeral
sacrifice (must be interrupted) until the same time
next day,
48. Even if uncooked grain is offered at the funeral sacrifice.
49. And (those rules regarding the stoppage of
the reading must be observed), which they teach in
the several schools.
CHAPTER XVII.
1. A Brahmawa may eat the food given by twice-
born men, who are praised for (the faithful perform-
ance of their) duties,
2. And he may accept (other gifts from them).
3. Fire-wood, water, grass, roots, fruits, honey,
(a promise of) safety, food brought unsolicited, a
couch, a seat, shelter, a carriage, milk, sour milk,
(roasted) grain, small fish, millet, a garland, venison,
and vegetables, (spontaneously offered by a man) of
any (caste) must not be refused,
4. Nor anything else that may be required for
providing for (the worship of the) Manes and gods,
for Gurus and dependents.
5. If the means for sustaining life cannot (be procured) otherwise, (they may be accepted) from
6. A herdsman, a husbandman, an acquaintance
47. Apastamba ibidem. 49. Apastamba'I, 3, n, 38.
XVII. i. Apastamba I, 6, 1 8, 13.
3. Apastamba I, 6, 18, i ; I, 6, 19, 13; Manu IV, 247-250.
4. Manu IV, 251. Gurus, i.e. parents and other venerable persons.
5. Apastamba I, 6, 18, 14.
6. Manu IV, 253; Y%«avalkya I, 166.
266 GAUTAMA. XVII, 7.
of the family, a barber, and a servant are persons whose food may be eaten,
7. And a trader, who is not (at the same time) an artisan.
8. (A householder) shall not eat every day (the food of strangers).
9. Food into which a hair or an insect has fallen (must not be eaten),
10. (Nor) what has been touched by a woman
during her courses, by a black bird, or with the
foot,
11. (No,r) what has been looked at by the mur- derer of a learned Brahmawa,
12. (Nor) what has been smelt at by a cow,
1 3. (Nor) what is naturally bad,
14. Nor (food) that (has turned) sour by itself;' excepting sour milk,
15. (Nor) what has been cooked twice,
1 6. (Nor) what (has become) stale (by being
7. E.g. a man who sells pots, but does not make them.
8. Manu III, 104; Ya^zavalkya I, 112.
9. Apastamba I, 5, 16, 23, 26.
10. Apastamba I, 5, 16, 27, 30. Haradatta explains 'a black bird ' by ' a crow/ and no doubt the crow, as the Jfandala. among birds, is intended in the first instance.
11. Manu IV, 208; Ya^wavalkya I, 167.
12. Manu IV, 209; Ya^«avalkya I, 168.
13. 'What has been given in a contemptuous manner by the host, or what is not pleasing to the eater, that is called bhava- dush/a, "naturally bad.'" — Haradatta. The second seems to be the right explanation, as food falling under the first is mentioned below, Sutra 21.
14. Apastamba I, 5, 17, 18, 20.
15. Haradatta states that this rule does not refer to dishes the preparation of which requires a double cooking, but to those which ordinarily are cooked once only.
1 6 Apaatamba I, 5, 17, 17. Haradatta says that food prepared
Xvii, 20. Eating and Forbidden Food. 267
kept), except vegetables, food that requires masti- cation, fatty and oily substances, meat and honey.
17. (Food given) by a person who has been cast
off (by his parents), by a woman of bad character,
an Ablmasta, a hermaphrodite, a police-officer, a
carpenter, a miser, a jailer, a surgeon, one who
hunts without using the bow, a man who eats the
leavings (of others), by a multitude (of men), and by
an enemy (must not be eaten),
1.8. Nor what is given by such men who defile
the company at a funeral dinner, as have been
enumerated before bald men ;
19. (A dinner) which is prepared for no (holy)
purpose or where (the guests) sip water or rise
against the rule,
20. Or where (one's) equals are honoured in a different manner, and persons who are not (one's)
for the morning meal and kept until supper is also called paryushita, 'stale.'
17. For this and the following Sutras, see Apastamba I, 6, 18, 16— I, 6, 19, i; Manu IV, 205-217; Ya^»avalkya I, 161-165. An Abhiwsta is a person who is wrongly or falsely accused of a heinous crime, see Apastamba I, 9, 24, 6-9. Haradatta adduces the explanation 'hermaphrodite' for anapade-rya as the opinion of others. He himself thinks that it means 'a person not worthy to be described or named.' ' One who hunts without using the bow ' is a poacher who snares animals. Snaring animals is a favourite occupation of the non-Aryan tribes, such as VSghris, Bhils, and Kolis.
1 8. See above, XV, 15-18, where 'bald men' occupy the four- teenth place in Sutra 18.
19. Apastamba I, 5, 17, 3; Manu IV, 212. That is called 'food (prepared) for no (sacred) purpose' which a man cooks only for himself, not for guests and the rest, see Apastamba II, 4, 8, 4 ; Manu V, 7.
.20. Apastamba I, 5, 17, 2.
268 GAUTAMA. XVII, 21.
equals are honoured in the same manner (as oneself, must not be eaten),
21. Nor (food that is given) in a disrespectful manner.
22. And the milk which a cow gives during the first ten days after calving (must not be drunk),
23. Nor (that) of goats and buffalo-cows (under the same conditions).
24. (The milk) of sheep, camels, and of one-
hoofed animals must not be drunk under any cir-
cumstances,
25. Nor (that) of animals from whose udders the
milk flows spontaneously, of those that bring forth
twins, and of those giving milk while big with
young,
26. Nor the milk of a cow whose calf is dead or separated from her.
27. And five-toed animals (must) not (be eaten)
excepting the hedgehog, the hare, the porcupine,
the iguana, the rhinoceros, and the tortoise,
28. Nor animals which have a double row of
teeth, those which are covered with an excessive
quantity of hair, those which have no hair, one-
hoofed animals, sparrows, the (heron called) Plava,
Brahman! ducks, and swans,
21. Apastamba I, 5, 17, 4.
22-23. Apastamba I, 5, 17, 24.
24. Apastamba I, 5, 17, 23. 25. Apastamba I, 5, 17, 23.
26. Manu V, 8; Ya^wavalkya I, 170.
27. Apastamba I, 5, 17,37.
28. Apastamba I, 5, 17, 29, 33, 35. Haradatta gives as an example of ' animals covered with an excessive quantity of hair ' the Yak or Bos grunniens, and of ' those that have no hair ' snakes and the like.
Xvii, 36. Eating and Forbidden Food. 269
29. (Nor) crows, herons, vultures, and falcons,
(birds) born in the water, (birds) with red feet and
beaks, tame cocks and pigs,
30. (Nor) milch-cows and draught-oxen,
31. Nor the flesh of animals whose milk-teeth
have not fallen out, which are diseased, nor the
meat of those (which have been killed) for no
(sacred) purpose,
32. Nor young sprouts, mushrooms, garlic, and substances exuding (from trees),
33. Nor red (juices) which issue from incisions.
34. Woodpeckers, egrets, ibis, parrots, cormo-
rants, peewits, and flying foxes, (as well as birds)
flying at night, (ought not to be eaten).
35. Birds that feed striking with their beaks,
or scratching with their feet, and are not web-
footed may be eaten,
36. And fishes that are not misshapen,
29. Apastamba I, 5, 17, 29, 32, 34, 35; Ya^7avalkya I, 173.
30. Apastamba I, 5, 17, 29-30.
31. Aitareya-brahmawa VII, 14. For the explanation of vr/tha- ma/wsa, ' the flesh (of animals killed) for no (sacred) purpose,' Haradatta refers back to Sutra 19, but see also the Petersburg Diet. s. v. vn'tha1.
32. Apastamba I, 5, 17, 26, 28; Manu V, 5, 6, 19.
