Monday, September 3, 2007
All 61 parts published
All 61 parts of the original translation are now posted. Paraphrasing for more easier reading and some comments are to be added for each part. Appropriate subtitles are also to given in various parts to identify the applicability of rules
Apastamba-sutra Part 61
1. He who instigates to, he who assists in, and he who commits (an act, these three) share its rewards in heaven and its punishments in hell.
2. He amongst these who contributes most to the accomplishment (of the act obtains) a greater share of the result.
3. Both the wife and the husband have power over (their) common property.
4. By their permission, others also may act for their good (in this and the next world, even by spending money).
Litigation and judgments
5. Men of learning and pure descent, who are aged, clever in reasoning, and careful in fulfilling the duties (of their caste and order, shall be the judges) in lawsuits.
6. In doubtful cases (they shall give their decision) after having ascertained (the truth) by inference, ordeals, and the like (means).
7. A person who is possessed of good qualities (may be called as a witness, and) shall answer the questions put to him according to the truth on an auspicious day, in the morning, before a kindled fire, standing near (a jar full of) water, in the presence of the king, and with the consent of all (of both parties and of the assessors), after having been exhorted (by the judge) to be fair to both sides.
8. If (he is found out speaking) an untruth, the king shall punish him.
9. Besides, in that case, after death, hell (will be his punishment).
10. If he speaks the truth, (his reward will be) heaven and the approbation of all created beings.
11. The knowledge which Sûdras and women possess is the completion (of all study).
12. They declare, that (this knowledge) is a supplement of the Atharva-Veda.
13. It is difficult to learn the sacred law from (the letter of) the Vedas (only); but by following the indications it is easily accomplished.
14. The indications for these (doubtful cases are), 'He shall regulate his course of action according to the conduct which is unanimously recognised in all countries by men of the three twice-born castes, who have been properly obedient (to their teachers), who are aged, of subdued senses, neither given to avarice, nor hypocrites. Acting thus he will gain both worlds.'
15. Some declare, that the remaining duties (which have not been taught here) must be learnt from women and men of all castes.
Thought by NRao
Note
Some declare, that the remaining duties (which have not been taught here) must be learnt from women and men of all castes.
Another interesting point
11. The knowledge which Sûdras and women possess is the completion (of all study).
12. They declare, that (this knowledge) is a supplement of the Atharva-Veda.
What do they mean?
-------------------Apastamba Dharma Sutra Completed---------------
2. He amongst these who contributes most to the accomplishment (of the act obtains) a greater share of the result.
3. Both the wife and the husband have power over (their) common property.
4. By their permission, others also may act for their good (in this and the next world, even by spending money).
Litigation and judgments
5. Men of learning and pure descent, who are aged, clever in reasoning, and careful in fulfilling the duties (of their caste and order, shall be the judges) in lawsuits.
6. In doubtful cases (they shall give their decision) after having ascertained (the truth) by inference, ordeals, and the like (means).
7. A person who is possessed of good qualities (may be called as a witness, and) shall answer the questions put to him according to the truth on an auspicious day, in the morning, before a kindled fire, standing near (a jar full of) water, in the presence of the king, and with the consent of all (of both parties and of the assessors), after having been exhorted (by the judge) to be fair to both sides.
8. If (he is found out speaking) an untruth, the king shall punish him.
9. Besides, in that case, after death, hell (will be his punishment).
10. If he speaks the truth, (his reward will be) heaven and the approbation of all created beings.
11. The knowledge which Sûdras and women possess is the completion (of all study).
12. They declare, that (this knowledge) is a supplement of the Atharva-Veda.
13. It is difficult to learn the sacred law from (the letter of) the Vedas (only); but by following the indications it is easily accomplished.
14. The indications for these (doubtful cases are), 'He shall regulate his course of action according to the conduct which is unanimously recognised in all countries by men of the three twice-born castes, who have been properly obedient (to their teachers), who are aged, of subdued senses, neither given to avarice, nor hypocrites. Acting thus he will gain both worlds.'
15. Some declare, that the remaining duties (which have not been taught here) must be learnt from women and men of all castes.
Thought by NRao
Note
Some declare, that the remaining duties (which have not been taught here) must be learnt from women and men of all castes.
Another interesting point
11. The knowledge which Sûdras and women possess is the completion (of all study).
12. They declare, that (this knowledge) is a supplement of the Atharva-Veda.
What do they mean?
-------------------Apastamba Dharma Sutra Completed---------------
Apastamba-sutra part 60
Rules against abandoning duty
1. If a person who has taken (a lease of) land (for cultivation) does not exert himself, and hence (the land) bears no crop, he shall, if he is rich, be made to pay (to the owner of the land the value of the crop) that ought to have grown.
2. A servant in tillage who abandons his work shall be flogged.
3. The same (punishment shall be awarded) to a herdsman (who leaves his work);
4. And the flock (entrusted) to him shall be taken away (and be given to some other herdsman).
5. If cattle, leaving their stable, eat (the crops of other persons, then the owner of the crops, or the king's servants), may make them lean (by impounding them); (but) he shall not exceed (in such punishment).
6. If (a herdsman) who has taken cattle under his care, allows them to perish, or loses (them by theft, through his negligence), he shall replace them (or pay their value) to the owners.
7. If (the king's forester) sees cattle that have been sent into the forest through negligence (without a herdsman), he shall lead them back to the village and make them over to the owners.
8. If the same negligence (occur) again, he shall once impound them (and afterwards give them back).
9. (If the same fault be committed again) after that (second time), he shall not take care (of them).
10. He who has taken unintentionally the property of another shall be reprimanded, in case (the property be) fuel, water, roots, flowers, fruits, perfumes, fodder, or vegetables.
11. (If he takes the above-mentioned kinds of property) intentionally, his garment shall be taken away.
12. He who takes intentionally food when he is in danger of his life shall not be punished.
13. If the king does not punish a punishable offence, the guilt falls upon him.
Next part
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1. If a person who has taken (a lease of) land (for cultivation) does not exert himself, and hence (the land) bears no crop, he shall, if he is rich, be made to pay (to the owner of the land the value of the crop) that ought to have grown.
2. A servant in tillage who abandons his work shall be flogged.
3. The same (punishment shall be awarded) to a herdsman (who leaves his work);
4. And the flock (entrusted) to him shall be taken away (and be given to some other herdsman).
5. If cattle, leaving their stable, eat (the crops of other persons, then the owner of the crops, or the king's servants), may make them lean (by impounding them); (but) he shall not exceed (in such punishment).
6. If (a herdsman) who has taken cattle under his care, allows them to perish, or loses (them by theft, through his negligence), he shall replace them (or pay their value) to the owners.
7. If (the king's forester) sees cattle that have been sent into the forest through negligence (without a herdsman), he shall lead them back to the village and make them over to the owners.
8. If the same negligence (occur) again, he shall once impound them (and afterwards give them back).
9. (If the same fault be committed again) after that (second time), he shall not take care (of them).
10. He who has taken unintentionally the property of another shall be reprimanded, in case (the property be) fuel, water, roots, flowers, fruits, perfumes, fodder, or vegetables.
11. (If he takes the above-mentioned kinds of property) intentionally, his garment shall be taken away.
12. He who takes intentionally food when he is in danger of his life shall not be punished.
13. If the king does not punish a punishable offence, the guilt falls upon him.
Next part
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-61.html
Apastamba-sutra Part 59
1. If (adulteresses) have performed (the prescribed penance), they are to be treated as before (their fault). For the connection (of husband and wife) takes place through the law.
2. (A husband) shall not make over his (wife), who occupies the position of a 'gentilis,' to others (than to his 'gentiles'), in order to cause children to be begot for himself.
3. For they declare, that a bride is given to the family (of her husband, and not to the husband alone).
4. That is (at present) forbidden on account of the weakness of (men's) senses. 4
5. The hand (of a gentilis is considered in law to be) that of a stranger, and so is (that of any other person except the husband).
6. If the (marriage vow) is transgressed, both (husband and wife) certainly go to hell.
7. The reward (in the next world) resulting from obeying the restrictions of the law is preferable to offspring obtained in this manner (by means of Niyoga).
8. A man of one of the first three castes (who commits adultery) with a woman of the Sûdra caste shall be banished.
9. A Sûdra (who commits adultery) with a woman of one of the first three castes shall suffer capital punishment.
10. And he shall emaciate a woman who has committed adultery with a (Sûdra, by making her undergo penances and fasts, in case she had no child).
11. They declare, that (a Brâhmana) who has once committed adultery with a married woman of equal class, she perform one-fourth of the penance prescribed for an outcast.
12. In like manner for every repetition (of the crime), one-fourth of the penance (must be added).
13. (If the offence be committed) for the fourth time, the whole (penance of twelve years must be performed).
14. The tongue of a Sûdra who speaks evil of a virtuous person, belonging to one of the first three castes, shall be cut out.
15. A Sûdra who assumes a position equal (to that of a member of one of the first three castes), in conversation, on the road, on a couch, in sitting (and on similar occasions), shall be flogged.
16. In case (a Sûdra) commits homicide or theft, appropriates land (or commits similar heinous crimes), his property shall be confiscated and he himself shall suffer capital punishment.
17. But if these (offences be committed) by a Brâhmana, he shall be made blind (by tying a cloth over his eyes).
18. He shall keep in secret confinement him who violates the rules (of his caste or order), or any other sinner, until (he promises) amendment.
19. If he does not amend, he shall be banished.
20. A spiritual teacher, an officiating priest, a Snâtaka, and a prince shall be able to protect (a criminal from punishment by their intercession), except in case of a capital offence.
Thought by NRao
Note these
A bride is given to the family (of her husband, and not to the husband alone).
A spiritual teacher, an officiating priest, a Snâtaka, and a prince shall be able to protect (a criminal from punishment by their intercession), except in case of a capital offence.
Next part
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-60.html
2. (A husband) shall not make over his (wife), who occupies the position of a 'gentilis,' to others (than to his 'gentiles'), in order to cause children to be begot for himself.
3. For they declare, that a bride is given to the family (of her husband, and not to the husband alone).
4. That is (at present) forbidden on account of the weakness of (men's) senses. 4
5. The hand (of a gentilis is considered in law to be) that of a stranger, and so is (that of any other person except the husband).
6. If the (marriage vow) is transgressed, both (husband and wife) certainly go to hell.
7. The reward (in the next world) resulting from obeying the restrictions of the law is preferable to offspring obtained in this manner (by means of Niyoga).
8. A man of one of the first three castes (who commits adultery) with a woman of the Sûdra caste shall be banished.
9. A Sûdra (who commits adultery) with a woman of one of the first three castes shall suffer capital punishment.
10. And he shall emaciate a woman who has committed adultery with a (Sûdra, by making her undergo penances and fasts, in case she had no child).
11. They declare, that (a Brâhmana) who has once committed adultery with a married woman of equal class, she perform one-fourth of the penance prescribed for an outcast.
12. In like manner for every repetition (of the crime), one-fourth of the penance (must be added).
13. (If the offence be committed) for the fourth time, the whole (penance of twelve years must be performed).
14. The tongue of a Sûdra who speaks evil of a virtuous person, belonging to one of the first three castes, shall be cut out.
15. A Sûdra who assumes a position equal (to that of a member of one of the first three castes), in conversation, on the road, on a couch, in sitting (and on similar occasions), shall be flogged.
16. In case (a Sûdra) commits homicide or theft, appropriates land (or commits similar heinous crimes), his property shall be confiscated and he himself shall suffer capital punishment.
17. But if these (offences be committed) by a Brâhmana, he shall be made blind (by tying a cloth over his eyes).
18. He shall keep in secret confinement him who violates the rules (of his caste or order), or any other sinner, until (he promises) amendment.
19. If he does not amend, he shall be banished.
20. A spiritual teacher, an officiating priest, a Snâtaka, and a prince shall be able to protect (a criminal from punishment by their intercession), except in case of a capital offence.
Thought by NRao
Note these
A bride is given to the family (of her husband, and not to the husband alone).
A spiritual teacher, an officiating priest, a Snâtaka, and a prince shall be able to protect (a criminal from punishment by their intercession), except in case of a capital offence.
Next part
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-60.html
Apastamba-sutra Part 58
1. A (king) who, without detriment to his servants, gives land and money to Brâhmanas according to their desires gains endless worlds. 1
2. They say (that) a king, who is slain in attempting to recover the property of Brâhmanas, (performs) a sacrifice where his body takes the place of the sacrificial post, and at which an unlimited fee is given.
3. Hereby have been declared (the rewards of) other heroes, who fall fighting for a (worthy) cause.
Village administration
4. He shall appoint men of the first three castes, who are pure and truthful, over villages and towns for the protection of the people. 4
5. Their servants shall possess the same qualities.
6. They must protect a town from thieves in every direction to the distance of one yogana.
7. (They must protect the country to the distance of) one krosa from each village.
8. They must be made to repay what is stolen within these (boundaries).
9. The (king) shall make them collect the lawful taxes (sulka). 9
10. A learned Brâhmana is free from taxes,
11. And the women of all castes,
12. And male children before the marks (of puberty appear),
13. And those who live (with a teacher) in order to study,
14. And those who perform austerities, being intent on fulfilling the sacred law,
15. And a Sûdra who lives by washing the feet,
16. Also blind, dumb, deaf, and diseased persons (as long as their infirmities last),
17. And those to whom the acquisition of property is forbidden (as Sannyâsins).
18. A young man who, decked with ornaments, enters unintentionally (a place where) a married woman or a (marriageable) damsel (sits), must be reprimanded.
19. But he does it intentionally with a bad purpose, he must be fined. 19
20. If he has actually committed adultery, his organ shall be cut off together with the testicles.
21. But (if he has had intercourse) with a (marriageable) girl, his property shall be confiscated and he shall be banished.
22. Afterwards the king must support (such women and damsels),
23. And protect them from defilement.
24. If they agree to undergo the (prescribed) penance, he shall make them over to their (lawful) guardians.
Next part
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-59.html
2. They say (that) a king, who is slain in attempting to recover the property of Brâhmanas, (performs) a sacrifice where his body takes the place of the sacrificial post, and at which an unlimited fee is given.
3. Hereby have been declared (the rewards of) other heroes, who fall fighting for a (worthy) cause.
Village administration
4. He shall appoint men of the first three castes, who are pure and truthful, over villages and towns for the protection of the people. 4
5. Their servants shall possess the same qualities.
6. They must protect a town from thieves in every direction to the distance of one yogana.
7. (They must protect the country to the distance of) one krosa from each village.
8. They must be made to repay what is stolen within these (boundaries).
9. The (king) shall make them collect the lawful taxes (sulka). 9
10. A learned Brâhmana is free from taxes,
11. And the women of all castes,
12. And male children before the marks (of puberty appear),
13. And those who live (with a teacher) in order to study,
14. And those who perform austerities, being intent on fulfilling the sacred law,
15. And a Sûdra who lives by washing the feet,
16. Also blind, dumb, deaf, and diseased persons (as long as their infirmities last),
17. And those to whom the acquisition of property is forbidden (as Sannyâsins).
18. A young man who, decked with ornaments, enters unintentionally (a place where) a married woman or a (marriageable) damsel (sits), must be reprimanded.
19. But he does it intentionally with a bad purpose, he must be fined. 19
20. If he has actually committed adultery, his organ shall be cut off together with the testicles.
21. But (if he has had intercourse) with a (marriageable) girl, his property shall be confiscated and he shall be banished.
22. Afterwards the king must support (such women and damsels),
23. And protect them from defilement.
24. If they agree to undergo the (prescribed) penance, he shall make them over to their (lawful) guardians.
Next part
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-59.html
Apastamba-sutra Part 57
KHANDA 25.
Duties of a king
1. The general and special duties of all castes have been explained. But we will now declare those of a king in particular.
2. He shall cause to be built a town and a palace, the gates of both of which (must look) towards the south.
3. The palace (shall stand) in the heart of the town.
4. In front of that (there shall be) a hall. That is called the hall of invitation.
5. (At a little distance) from the town to the south, (he shall cause to be built) an assembly-house with doors on the south and on the north sides, so that one can see what passes inside and outside.
6. In all (these three places) fires shall burn constantly.
7. And oblations must be offered in these fires daily, just as at the daily sacrifice of a householder.
8. In the hall he shall put up his guests, at least those who are learned in the Vedas.
9. Rooms, a couch, food and drink should be given to them according to their good qualities.
10. Let him not live better than his Gurus or ministers.
11. And in his realm no (Brâhmana) should suffer hunger, sickness, cold, or heat, be it through want, or intentionally.
12. In the midst of the assembly-house, (the superintendent of the house) shall raise a play-table and sprinkle it with water, turning his hand downwards, and place on it dice in even numbers, made of Vibhîtaka (wood), as many as are wanted.
13. Men of the first three castes, who are pure and truthful, may be allowed to play there.
14. Assaults of arms, dancing, singing, music, and the like (performances) shall be held only (in the houses) of the king's servants.
15. That king only takes care of the welfare of his subjects in whose dominions, be it in villages or forests, there is no danger from thieves.
Next part
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-58.html
Duties of a king
1. The general and special duties of all castes have been explained. But we will now declare those of a king in particular.
2. He shall cause to be built a town and a palace, the gates of both of which (must look) towards the south.
3. The palace (shall stand) in the heart of the town.
4. In front of that (there shall be) a hall. That is called the hall of invitation.
5. (At a little distance) from the town to the south, (he shall cause to be built) an assembly-house with doors on the south and on the north sides, so that one can see what passes inside and outside.
6. In all (these three places) fires shall burn constantly.
7. And oblations must be offered in these fires daily, just as at the daily sacrifice of a householder.
8. In the hall he shall put up his guests, at least those who are learned in the Vedas.
9. Rooms, a couch, food and drink should be given to them according to their good qualities.
10. Let him not live better than his Gurus or ministers.
11. And in his realm no (Brâhmana) should suffer hunger, sickness, cold, or heat, be it through want, or intentionally.
12. In the midst of the assembly-house, (the superintendent of the house) shall raise a play-table and sprinkle it with water, turning his hand downwards, and place on it dice in even numbers, made of Vibhîtaka (wood), as many as are wanted.
13. Men of the first three castes, who are pure and truthful, may be allowed to play there.
14. Assaults of arms, dancing, singing, music, and the like (performances) shall be held only (in the houses) of the king's servants.
15. That king only takes care of the welfare of his subjects in whose dominions, be it in villages or forests, there is no danger from thieves.
Next part
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-58.html
Apastamba-sutra Part 56
About offspring
1. Now the Veda declares also one's offspring to be immortality (in this verse): 'In thy offspring thou art born again, that, mortal, is thy immortality.'
2. Now it can also be perceived by the senses that the (father) has been reproduced separately (in the son); for the likeness (of a father and of a son) is even visible, only (their) bodies are different.
3. 'These (sons) who live, fulfilling the rites taught (in the Veda), increase the fame and heavenly bliss of their departed ancestors.'
4. 'In this manner each succeeding (generation increases the fame and heavenly bliss) of the preceding ones.'
5. 'They (the ancestors) live in heaven until the (next) general destruction of created things.'
6. At the new creation (of, the world) they become the seed. That has been declared in the Bhavishyatpurâna.
7. Now Pragâpati also says,
8. 'Those dwell with us who fulfil the following (duties): the study of the three Vedas, the studentship, the procreation of children, faith, religious austerities, sacrifices, and the giving of gifts. He who praises other (duties), becomes dust and perishes.'
9. Those among these (sons) who commit sin, perish alone, just as the leaf of a tree (which has been attacked by worms falls without injuring its branch or tree). They do not hurt their ancestors.
10. (For) the (ancestor) has no connection with the acts committed (by his descendant) in this world, nor with their results in the next.
11. (The truth of) that may be known by the following (reason):
12. This creation (is the work) of Pragâpati and of the sages.
13. The bodies of those (sages) who stay there (in heaven) on account of their merits appear visibly most excellent and brilliant (as, for instance, the constellation of the seven Rishis).
14. But even though some (ascetic), whilst still in the body, may gain heaven through a portion of (the merit acquired by his former) works or through austerities, and though he may. accomplish (his objects) by his mere wish, still this is no reason to place one order before the other.
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-57.html
1. Now the Veda declares also one's offspring to be immortality (in this verse): 'In thy offspring thou art born again, that, mortal, is thy immortality.'
2. Now it can also be perceived by the senses that the (father) has been reproduced separately (in the son); for the likeness (of a father and of a son) is even visible, only (their) bodies are different.
3. 'These (sons) who live, fulfilling the rites taught (in the Veda), increase the fame and heavenly bliss of their departed ancestors.'
4. 'In this manner each succeeding (generation increases the fame and heavenly bliss) of the preceding ones.'
5. 'They (the ancestors) live in heaven until the (next) general destruction of created things.'
6. At the new creation (of, the world) they become the seed. That has been declared in the Bhavishyatpurâna.
7. Now Pragâpati also says,
8. 'Those dwell with us who fulfil the following (duties): the study of the three Vedas, the studentship, the procreation of children, faith, religious austerities, sacrifices, and the giving of gifts. He who praises other (duties), becomes dust and perishes.'
9. Those among these (sons) who commit sin, perish alone, just as the leaf of a tree (which has been attacked by worms falls without injuring its branch or tree). They do not hurt their ancestors.
10. (For) the (ancestor) has no connection with the acts committed (by his descendant) in this world, nor with their results in the next.
11. (The truth of) that may be known by the following (reason):
12. This creation (is the work) of Pragâpati and of the sages.
13. The bodies of those (sages) who stay there (in heaven) on account of their merits appear visibly most excellent and brilliant (as, for instance, the constellation of the seven Rishis).
14. But even though some (ascetic), whilst still in the body, may gain heaven through a portion of (the merit acquired by his former) works or through austerities, and though he may. accomplish (his objects) by his mere wish, still this is no reason to place one order before the other.
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-57.html
Apastamba-sutra Part 55
1. If he desires (to perform) very great austerities, he (shall not make a hoard of grain, but) collect food every day only, morning and evening, in his vessel.
2. Afterwards he shall wander about, sustaining his life with roots, fruits, leaves, and grass (which he collects). Finally (he shall content himself with) what has become detached spontaneously. Then he shall live on water, then on air, (and finally) upon ether. Each succeeding mode of subsistence procures greater rewards.
3. Now they quote (the following) two verses from a Purâna:
4. Those eighty thousand sages who desired offspring passed to the south by Aryaman's road and obtained burial-grounds.
5. Those eighty thousand sages who desired no offspring passed by Aryaman's road to the north and obtained immortality.
6. Thus are praised those who keep the vow of chastity.
7. Now they accomplish also their wishes merely by conceiving them,
8. For instance, (the desire to procure) rain, to bestow children, second-sight, to move quick as thought, and other (desires) of this description.
9. Therefore on account of (passages) of the revealed texts, and on account of the visible results, some declare these orders (of men keeping the vow of chastity to be) the most excellent.
10. But (to this we answer): It is the firm opinion of those who are well versed in the threefold sacred learning, that the Vedas are the highest authority. They consider that the (rites) which are ordered there to be performed with rice, yava, animals, clarified butter, milk, potsherds, (in conjunction) with a wife, (and accompanied) by loud or muttered (Mantras), must be performed, and that (hence) a rule of conduct which is opposed to these (rites) is of no authority.
11. But by the term burial-ground (in the text above given) it is intended to ordain the last rites for those who have performed many sacrifices, (and not to mean that dead householders become demons and haunt burial-grounds.) 11
12. The revealed texts declare that after (the burial follows) a reward without end, which is designated by the term 'heavenly bliss.'
Next Part 56
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-56.html
2. Afterwards he shall wander about, sustaining his life with roots, fruits, leaves, and grass (which he collects). Finally (he shall content himself with) what has become detached spontaneously. Then he shall live on water, then on air, (and finally) upon ether. Each succeeding mode of subsistence procures greater rewards.
3. Now they quote (the following) two verses from a Purâna:
4. Those eighty thousand sages who desired offspring passed to the south by Aryaman's road and obtained burial-grounds.
5. Those eighty thousand sages who desired no offspring passed by Aryaman's road to the north and obtained immortality.
6. Thus are praised those who keep the vow of chastity.
7. Now they accomplish also their wishes merely by conceiving them,
8. For instance, (the desire to procure) rain, to bestow children, second-sight, to move quick as thought, and other (desires) of this description.
9. Therefore on account of (passages) of the revealed texts, and on account of the visible results, some declare these orders (of men keeping the vow of chastity to be) the most excellent.
10. But (to this we answer): It is the firm opinion of those who are well versed in the threefold sacred learning, that the Vedas are the highest authority. They consider that the (rites) which are ordered there to be performed with rice, yava, animals, clarified butter, milk, potsherds, (in conjunction) with a wife, (and accompanied) by loud or muttered (Mantras), must be performed, and that (hence) a rule of conduct which is opposed to these (rites) is of no authority.
11. But by the term burial-ground (in the text above given) it is intended to ordain the last rites for those who have performed many sacrifices, (and not to mean that dead householders become demons and haunt burial-grounds.) 11
12. The revealed texts declare that after (the burial follows) a reward without end, which is designated by the term 'heavenly bliss.'
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Apastamba-sutra Part 54
Prescription for hermit
1. A dress of materials procured in the woods (skins or bark) is ordained for him. 1
2. Then he shall wander about, sustaining his life by roots, fruits, leaves, and grass. 2
3. In the end (he shall live on) what has become detached spontaneously.
4. Next he shall live on water, (then) on air, then on ether.
5. Each following one of these modes of subsistence is distinguished by a (greater) reward.
6. Now some (teachers) enjoin for the hermit the
successive performance (of the acts prescribed for the several orders). 6
7. After having finished the. study of the Veda, having taken a wife and kindled the sacred fires, he shall begin the rites, which end with the Soma-sacrifices, (performing) as many as are prescribed in the revealed texts.
8. (Afterwards) he shall build a dwelling, and dwell outside the village with his wife, his children, and his fires,
9. Or (he may live) alone.
10. He shall support himself by gleaning corn.
11. And after that he shall not any longer take presents.
12. And he shall sacrifice (only) after having bathed (in the following manner):
13. He shall enter the water slowly, and bathe without beating it (with his hand), his face turned towards the sun.
14. This rule of bathing is valid for all (castes and orders).
15. Some enjoin (that he shall prepare) two sets of utensils for cooking and eating, (and) of choppers, hatchets, sickles, and mallets.
16. He shall take one of each pair (of instruments), give the others (to his wife), and (then) go into the forest.
17. After that time (he shall perform) the burnt-oblations, (sustain) his life, (feed) his guests, and (prepare) his clothes with materials produced in the forest. 17
18. Rice must be used for those sacrifices for which cakes mixed with meat (are employed by the householder).
19. And all (the Mantras), as well as the daily portion of the Veda, (must be recited) inaudibly.
20. He shall not make the inhabitants of the forest hear (his recitation). 20
21. (He shall have) a house for his fire (only).
22. He himself (shall live) in the open air.
23. His couch and seat, must not be covered (with mats).
24. If he obtains fresh grain, he shall throw away the old (store).
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1. A dress of materials procured in the woods (skins or bark) is ordained for him. 1
2. Then he shall wander about, sustaining his life by roots, fruits, leaves, and grass. 2
3. In the end (he shall live on) what has become detached spontaneously.
4. Next he shall live on water, (then) on air, then on ether.
5. Each following one of these modes of subsistence is distinguished by a (greater) reward.
6. Now some (teachers) enjoin for the hermit the
successive performance (of the acts prescribed for the several orders). 6
7. After having finished the. study of the Veda, having taken a wife and kindled the sacred fires, he shall begin the rites, which end with the Soma-sacrifices, (performing) as many as are prescribed in the revealed texts.
8. (Afterwards) he shall build a dwelling, and dwell outside the village with his wife, his children, and his fires,
9. Or (he may live) alone.
10. He shall support himself by gleaning corn.
11. And after that he shall not any longer take presents.
12. And he shall sacrifice (only) after having bathed (in the following manner):
13. He shall enter the water slowly, and bathe without beating it (with his hand), his face turned towards the sun.
14. This rule of bathing is valid for all (castes and orders).
15. Some enjoin (that he shall prepare) two sets of utensils for cooking and eating, (and) of choppers, hatchets, sickles, and mallets.
16. He shall take one of each pair (of instruments), give the others (to his wife), and (then) go into the forest.
17. After that time (he shall perform) the burnt-oblations, (sustain) his life, (feed) his guests, and (prepare) his clothes with materials produced in the forest. 17
18. Rice must be used for those sacrifices for which cakes mixed with meat (are employed by the householder).
19. And all (the Mantras), as well as the daily portion of the Veda, (must be recited) inaudibly.
20. He shall not make the inhabitants of the forest hear (his recitation). 20
21. (He shall have) a house for his fire (only).
22. He himself (shall live) in the open air.
23. His couch and seat, must not be covered (with mats).
24. If he obtains fresh grain, he shall throw away the old (store).
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Apastamba-sutra Part 53
Four orders or Ashramas
1. There are four orders, viz. the order of householders, the order of students, the order of ascetics, and the order of hermits in the woods.
2. If he lives in all these four according to the rules (of the law), without allowing himself to be disturbed (by anything), he will obtain salvation.
3. The duty to live in the teacher's house after the initiation is common to all of them.
4. Not to abandon sacred learning (is a duty common) to all.
5. Having learnt the rites (that are to be performed in each order), he may perform what he wishes.
6. Worshipping until death (and living) according to the rule of a (temporary) student, a (professed) student may leave his body in the house of his teacher.
7. Now (follow the rules) regarding the ascetic (Samnyâsin).
8. Only after (having fulfilled) the duties of that (order of students) he shall go forth (as an ascetic), remaining chaste.
9. For him (the Samnyâsin) they prescribe the following rules).
10. He shall live without a fire, without a house, Without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging so much food only in the village as will sustain his life, he shall wander about neither caring for this world nor for heaven.
11. It is ordained that he shall wear clothes thrown away (by others as useless).
12. Some declare that he shall go naked.
13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Âtman.
14. (Some say that) he obtains salvation if he knows (the Âtman).
15. (But) that (opinion) is opposed to the Sâstras.
16. (For) if salvation were obtained by the knowledge of the Âtman alone, then he ought not to feel any pain even in this (world).
17. Thereby that which follows has been declared.
18. Now (follow the rules regarding) the hermit living in the woods.
19. Only after (completing) that (studentship) he shall go forth, remaining chaste.
20. For him they give (the following rules):
21. he shall keep one fire only, have no house, enjoy no pleasures, have no protector, observe silence, uttering speech on the occasion of the daily recitation of the Veda only.
Thought by NRao
It is interesting to note that four orders are described as Student, Householder, ascetic and hermit.
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1. There are four orders, viz. the order of householders, the order of students, the order of ascetics, and the order of hermits in the woods.
2. If he lives in all these four according to the rules (of the law), without allowing himself to be disturbed (by anything), he will obtain salvation.
3. The duty to live in the teacher's house after the initiation is common to all of them.
4. Not to abandon sacred learning (is a duty common) to all.
5. Having learnt the rites (that are to be performed in each order), he may perform what he wishes.
6. Worshipping until death (and living) according to the rule of a (temporary) student, a (professed) student may leave his body in the house of his teacher.
7. Now (follow the rules) regarding the ascetic (Samnyâsin).
8. Only after (having fulfilled) the duties of that (order of students) he shall go forth (as an ascetic), remaining chaste.
9. For him (the Samnyâsin) they prescribe the following rules).
10. He shall live without a fire, without a house, Without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging so much food only in the village as will sustain his life, he shall wander about neither caring for this world nor for heaven.
11. It is ordained that he shall wear clothes thrown away (by others as useless).
12. Some declare that he shall go naked.
13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Âtman.
14. (Some say that) he obtains salvation if he knows (the Âtman).
15. (But) that (opinion) is opposed to the Sâstras.
16. (For) if salvation were obtained by the knowledge of the Âtman alone, then he ought not to feel any pain even in this (world).
17. Thereby that which follows has been declared.
18. Now (follow the rules regarding) the hermit living in the woods.
19. Only after (completing) that (studentship) he shall go forth, remaining chaste.
20. For him they give (the following rules):
21. he shall keep one fire only, have no house, enjoy no pleasures, have no protector, observe silence, uttering speech on the occasion of the daily recitation of the Veda only.
Thought by NRao
It is interesting to note that four orders are described as Student, Householder, ascetic and hermit.
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Apastamba-sutra Part 52
Shraddha - continued
1. At every monthly Srâddha he shall use, in whatever manner he may be able, one drona of sesamum.
2. And he shall feed Brâhmanas endowed with all (good qualities), and they shall not give the fragments (of the food) to a person who does not possess the same good qualities (as the Brâhmanas).
3. He who desires prosperity shall fast in the half of the year when the sun goes to the north, under the constellation Tishya, in the first half of the month, for (a day and) a night at least, prepare a Sthâlîpâka-offering, offer burnt-oblations to Kubera (the god of riches), feed a Brâhmana with that (food prepared for the Sthâlîpâka) mixed with clarified butter, and make him wish prosperity with (a Mantra) implying prosperity.
4. This (rite he shall repeat) daily until the next Tishya(-day).
5. On the second (Tishya-day and during the second month he shall feed) two (Brâhmanas).
6. On the third (Tishya-day and during the third month he shall feed) three (Brâhmanas).
7. In this manner (the Tishya-rite is to be performed) for a year, with a (monthly) increase (of the number of Brâhmanas fed).}
8. (Thus) he obtains great prosperity.
9. But the fasting takes place on the first (Tishya-day) only.
10. He shall avoid to eat those things which have lost their strength (as butter-milk, curds, and whey).
11. He shall avoid to tread on ashes or husks of grain.
12. To wash one foot with the other, or to place one foot on the other,
13. And to swing his feet,
14. And to place one leg crosswise over the knee (of the other),
15. And to make his nails
16. Or to make (his finger-joints) crack without a (good) reason,
17. And all other (acts) which they blame.
18. And let him acquire money in all ways that are lawful.
19. And let him spend money on worthy (persons or objects).
20. And let him not give anything to an unworthy (person), of whom he does not stand in fear.
21. And let him conciliate men (by gifts or kindness).
22. And he may enjoy the pleasures which are not forbidden by the holy law.
23. (Acting) thus he conquers both worlds.
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1. At every monthly Srâddha he shall use, in whatever manner he may be able, one drona of sesamum.
2. And he shall feed Brâhmanas endowed with all (good qualities), and they shall not give the fragments (of the food) to a person who does not possess the same good qualities (as the Brâhmanas).
3. He who desires prosperity shall fast in the half of the year when the sun goes to the north, under the constellation Tishya, in the first half of the month, for (a day and) a night at least, prepare a Sthâlîpâka-offering, offer burnt-oblations to Kubera (the god of riches), feed a Brâhmana with that (food prepared for the Sthâlîpâka) mixed with clarified butter, and make him wish prosperity with (a Mantra) implying prosperity.
4. This (rite he shall repeat) daily until the next Tishya(-day).
5. On the second (Tishya-day and during the second month he shall feed) two (Brâhmanas).
6. On the third (Tishya-day and during the third month he shall feed) three (Brâhmanas).
7. In this manner (the Tishya-rite is to be performed) for a year, with a (monthly) increase (of the number of Brâhmanas fed).}
8. (Thus) he obtains great prosperity.
9. But the fasting takes place on the first (Tishya-day) only.
10. He shall avoid to eat those things which have lost their strength (as butter-milk, curds, and whey).
11. He shall avoid to tread on ashes or husks of grain.
12. To wash one foot with the other, or to place one foot on the other,
13. And to swing his feet,
14. And to place one leg crosswise over the knee (of the other),
15. And to make his nails
16. Or to make (his finger-joints) crack without a (good) reason,
17. And all other (acts) which they blame.
18. And let him acquire money in all ways that are lawful.
19. And let him spend money on worthy (persons or objects).
20. And let him not give anything to an unworthy (person), of whom he does not stand in fear.
21. And let him conciliate men (by gifts or kindness).
22. And he may enjoy the pleasures which are not forbidden by the holy law.
23. (Acting) thus he conquers both worlds.
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Apastamba-sutra Part 51
Sraddha
1. Shall cause to be prepared powder of white mustard-seeds, cause his hands, feet, ears, and mouth to be rubbed with that, and shall eat (the remainder). If the wind does not blow too violently, he shall eat sitting, silent and his face turned towards the south, on a seat (facing the) same (direction)the first alternative is the skin of a he-goat.
2. But they declare, that the life of the mother of that person who eats at this ceremony, his face turned in that direction, will be shortened.
3. A vessel of brass, the centre of which is gilt, is best (for this occasion).
4. And nobody else shall eat out of that vessel.
5. He shall make a lump of as much (food) as he can swallow (at once).
6. (And he shall) not scatter anything (on the ground).
7. He shall not let go the vessel (with his left hand);
8. Or he may let it go.
9. He shall swallow the whole mouthful at once, introducing it, together with the thumb, (into the mouth.)
10. He shall make no noise with his mouth (whilst eating).
11. And he shall not shake his right hand (whilst eating).
12. After he (has eaten and) sipped water, he shall raise his hands, until the water has run off (and they have become dry).
13. After that he shall touch fire.
14. And (during this ceremony) he shall not eat in the day-time anything but roots and fruit.
15. And let him avoid Sthâlîpâka-offerings, and food offered to the Manes or to the Gods.
16. He shall eat wearing his upper garment over his left shoulder and under his right arm.
17. At the (monthly) Srâddha which must necessarily be performed, he must use (food) mixed with fat.
18. The first (and preferable) alternative (is to employ) clarified butter and meat.
19. On failure (of these), oil of sesamum, vegetables, and (similar materials may be used).
20. And under the asterism Maghâ he shall feed the Brâhmanas more (than at other times) with (food mixed with) clarified butter, according to the rule of the Srâddha.
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1. Shall cause to be prepared powder of white mustard-seeds, cause his hands, feet, ears, and mouth to be rubbed with that, and shall eat (the remainder). If the wind does not blow too violently, he shall eat sitting, silent and his face turned towards the south, on a seat (facing the) same (direction)the first alternative is the skin of a he-goat.
2. But they declare, that the life of the mother of that person who eats at this ceremony, his face turned in that direction, will be shortened.
3. A vessel of brass, the centre of which is gilt, is best (for this occasion).
4. And nobody else shall eat out of that vessel.
5. He shall make a lump of as much (food) as he can swallow (at once).
6. (And he shall) not scatter anything (on the ground).
7. He shall not let go the vessel (with his left hand);
8. Or he may let it go.
9. He shall swallow the whole mouthful at once, introducing it, together with the thumb, (into the mouth.)
10. He shall make no noise with his mouth (whilst eating).
11. And he shall not shake his right hand (whilst eating).
12. After he (has eaten and) sipped water, he shall raise his hands, until the water has run off (and they have become dry).
13. After that he shall touch fire.
14. And (during this ceremony) he shall not eat in the day-time anything but roots and fruit.
15. And let him avoid Sthâlîpâka-offerings, and food offered to the Manes or to the Gods.
16. He shall eat wearing his upper garment over his left shoulder and under his right arm.
17. At the (monthly) Srâddha which must necessarily be performed, he must use (food) mixed with fat.
18. The first (and preferable) alternative (is to employ) clarified butter and meat.
19. On failure (of these), oil of sesamum, vegetables, and (similar materials may be used).
20. And under the asterism Maghâ he shall feed the Brâhmanas more (than at other times) with (food mixed with) clarified butter, according to the rule of the Srâddha.
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Apastamba-sutra Part 50
Shraddha - Continued
1. He shall avoid butter, butter-milk, oil-cake, honey, meat.
2. And black grain (Such as kulittha), food given by Sûdras, or by other persons, whose food is not considered fit to be eaten.
3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts);
4. Wearing a dress that reaches from the navel to the knees, bathing morning, noon, and evening, living on food that has not been cooked at a fire, never seeking the shade, standing (during the day), and sitting (during the night), he shall keep this vow for one year. They declare, that (its merit) is equal to that of a studentship continued for forty-eight years.
5. (Now follows) the daily funeral-oblation.
6. Outside the village pure (men shall) prepare (the food for that rite) in a pure place.
7. New vessels are, used for that,
8. In which the food is prepared, and out of which it is eaten.
9. And those (vessels) he shall present to the (Brâhmanas) who have been fed.
10. And he shall feed (Brâhmanas) possessed of all (good qualities).
11. And he shall hot give the residue (of that funeral-dinner) to one who is inferior to them in good qualities.
12. Thus (he shall act every day) during a year.
13. The last of these (funeral-oblations) he shall perform, offering a red goat. 13
14. And let him cause an altar to be built, concealed (by a covering and outside the village).
15. Let him feed the Brâhmanas on the northern half of that.
16. They declare, that (then) he sees both the Brâhmanas who eat and the Manes sitting on the altar.
17. After that he may offer (a funeral-sacrifice once a month) or stop altogether.
18. For (by appearing on the altar) the Manes signify that they are satisfied by the funeral offering.
19. Under the constellation Tishya he who desires prosperity,
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1. He shall avoid butter, butter-milk, oil-cake, honey, meat.
2. And black grain (Such as kulittha), food given by Sûdras, or by other persons, whose food is not considered fit to be eaten.
3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts);
4. Wearing a dress that reaches from the navel to the knees, bathing morning, noon, and evening, living on food that has not been cooked at a fire, never seeking the shade, standing (during the day), and sitting (during the night), he shall keep this vow for one year. They declare, that (its merit) is equal to that of a studentship continued for forty-eight years.
5. (Now follows) the daily funeral-oblation.
6. Outside the village pure (men shall) prepare (the food for that rite) in a pure place.
7. New vessels are, used for that,
8. In which the food is prepared, and out of which it is eaten.
9. And those (vessels) he shall present to the (Brâhmanas) who have been fed.
10. And he shall feed (Brâhmanas) possessed of all (good qualities).
11. And he shall hot give the residue (of that funeral-dinner) to one who is inferior to them in good qualities.
12. Thus (he shall act every day) during a year.
13. The last of these (funeral-oblations) he shall perform, offering a red goat. 13
14. And let him cause an altar to be built, concealed (by a covering and outside the village).
15. Let him feed the Brâhmanas on the northern half of that.
16. They declare, that (then) he sees both the Brâhmanas who eat and the Manes sitting on the altar.
17. After that he may offer (a funeral-sacrifice once a month) or stop altogether.
18. For (by appearing on the altar) the Manes signify that they are satisfied by the funeral offering.
19. Under the constellation Tishya he who desires prosperity,
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Sunday, September 2, 2007
Apastamba-sutra Part 49
Shraddha - Offering to Pitri devatas (Manes)
1. (If) rhinoceros' meat (is given to Brâhmanas seated) on (seats covered with) the skin of a rhinoceros, (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) Vârdhrânasa.
4. Pure, with composed mind and full of ardour, he shall feed Brâhmanas 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. 4
5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Srâddha).
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 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.
11. On the day before (the ceremony) the (first) invitation (must be issued). 11
12. On the following day the second invitation takes place. 12
13. (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 third times.
16. When all (the three oblations) have been
offered, he shall take a portion of the food of all (three), and shall eat a small mouthful of the remainder in the manner described (in the Grihya-sûtra).
17. But the custom of the Northerners is to pour into the hands of the Brâhmanas, when they are seated on their seats, (water which has been taken from the water-vessel.)
18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brâhmanas with this Mantra: 'Let it be taken out, and let it be offered in the fire.'
19. (They shall give their permission with this Mantra): 'Let it be taken out at thy pleasure, let it be offered in the fire at thy pleasure.' Having received this permission, he shall take out (some of the prepared food) and offer it.
20. They blame it, if dogs and Apapâtras are allowed to see the performance of a funeral-sacrifice.
21. The following persons defile the company if they are invited to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man's bed, the son of a Brâhmana who follows the profession of a Kshatriya, and the son of (a Brâhmana who by marrying first a Sûdra wife had himself become) a Sûdra, born from a Brâhmana woman.
22. The following persons sanctify the company if they eat at a funeral-sacrifice, viz. one who has studied the three verses of the Veda containing the word 'Madhu,' each three times; one who has studied the part of the Veda containing the word 'Suparna' three times; a Trinâkiketa; one who has studied the Mantras required for the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitrimedha); one who keeps five fires; one who knows the Sâman called Gyeshtha; one who fulfils the duty of daily study; the son of one who has studied and is able to teach the whole Veda with its Angas, and a Srotriya. 22
23. He shall not perform (any part of) a funeral sacrifice at night. 23
24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it. 24
25. (He shall not perform a funeral-sacrifice at
night), except if an eclipse of the moon takes place
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1. (If) rhinoceros' meat (is given to Brâhmanas seated) on (seats covered with) the skin of a rhinoceros, (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) Vârdhrânasa.
4. Pure, with composed mind and full of ardour, he shall feed Brâhmanas 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. 4
5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Srâddha).
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 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.
11. On the day before (the ceremony) the (first) invitation (must be issued). 11
12. On the following day the second invitation takes place. 12
13. (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 third times.
16. When all (the three oblations) have been
offered, he shall take a portion of the food of all (three), and shall eat a small mouthful of the remainder in the manner described (in the Grihya-sûtra).
17. But the custom of the Northerners is to pour into the hands of the Brâhmanas, when they are seated on their seats, (water which has been taken from the water-vessel.)
18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brâhmanas with this Mantra: 'Let it be taken out, and let it be offered in the fire.'
19. (They shall give their permission with this Mantra): 'Let it be taken out at thy pleasure, let it be offered in the fire at thy pleasure.' Having received this permission, he shall take out (some of the prepared food) and offer it.
20. They blame it, if dogs and Apapâtras are allowed to see the performance of a funeral-sacrifice.
21. The following persons defile the company if they are invited to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man's bed, the son of a Brâhmana who follows the profession of a Kshatriya, and the son of (a Brâhmana who by marrying first a Sûdra wife had himself become) a Sûdra, born from a Brâhmana woman.
22. The following persons sanctify the company if they eat at a funeral-sacrifice, viz. one who has studied the three verses of the Veda containing the word 'Madhu,' each three times; one who has studied the part of the Veda containing the word 'Suparna' three times; a Trinâkiketa; one who has studied the Mantras required for the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitrimedha); one who keeps five fires; one who knows the Sâman called Gyeshtha; one who fulfils the duty of daily study; the son of one who has studied and is able to teach the whole Veda with its Angas, and a Srotriya. 22
23. He shall not perform (any part of) a funeral sacrifice at night. 23
24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it. 24
25. (He shall not perform a funeral-sacrifice at
night), except if an eclipse of the moon takes place
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Apastamba-sutra Part 48
Sraddha (Funeral oblation)
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 Srâddha (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, grandfather, and great-grand father) are the deities (to whom the sacrifice is offered). But the Brâhmanas, (who are fed,) represent the Âhavanîya-fire.
4. That rite must be performed in each month.
5. The afternoon of (a day of) the latter half is preferable (for it). 5
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).
11. (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 distinguished 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.
15. (If he performs it) on the eighth day (its reward is) prosperity
16. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals.
17. (If he performs it) on the tenth day (its reward is) success in trade.
18. (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 (sacrifices) are sesamum, mâsha, 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,
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.
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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 Srâddha (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, grandfather, and great-grand father) are the deities (to whom the sacrifice is offered). But the Brâhmanas, (who are fed,) represent the Âhavanîya-fire.
4. That rite must be performed in each month.
5. The afternoon of (a day of) the latter half is preferable (for it). 5
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).
11. (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 distinguished 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.
15. (If he performs it) on the eighth day (its reward is) prosperity
16. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals.
17. (If he performs it) on the tenth day (its reward is) success in trade.
18. (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 (sacrifices) are sesamum, mâsha, 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,
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.
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Apastamba-sutra Part 47
Mourning
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 Âchârya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day).
6. (In that case) they shall also show the (following) signs of mourning:
7. Dishevelling their hair and covering themselves 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 (Sapindas).
11. At all religious ceremonies, he shall feed Brâhmanas 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 purificatory 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 portion is first given (to guests).
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). 15
16. 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.
17. A female shall not offer any burnt-oblation,
18. Nor a child, that has not been initiated.
19. Infants do not become impure before they receive the sacrament called Annaprâsana (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).
24. That ceremony is the limit (from which the capacity to fulfil the law begins).
25. And the Smriti (agrees with this opinion).
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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 Âchârya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day).
6. (In that case) they shall also show the (following) signs of mourning:
7. Dishevelling their hair and covering themselves 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 (Sapindas).
11. At all religious ceremonies, he shall feed Brâhmanas 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 purificatory 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 portion is first given (to guests).
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). 15
16. 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.
17. A female shall not offer any burnt-oblation,
18. Nor a child, that has not been initiated.
19. Infants do not become impure before they receive the sacrament called Annaprâsana (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).
24. That ceremony is the limit (from which the capacity to fulfil the law begins).
25. And the Smriti (agrees with this opinion).
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Apastamba-sutra Part 46
Division of property
1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast.
2. On failure of sons the nearest Sapinda (takes the inheritance).
3. On failure of them the spiritual teacher (inherits); on failure of the spiritual teacher a pupil shall take (the deceased's wealth), and use it for religious works for the (deceased's) benefit, or (he himself may enjoy it);
4. Or the daughter (may take the inheritance).
5. On failure of all (relations) let the king take the inheritance.
6. Some declare, that the eldest son alone inherits.
7. In some countries gold, (or) black cattle, (or) black produce of the earth is the share of the eldest.
8. The chariot and the furniture in the house are the father's (share).
9. According to some, the share of the wife consists of her ornaments, and the wealth (which she may have received) from her relations.
10. That (preference of the eldest son) is forbidden by the Sâstras.
11. For it is declared in the Veda, without (marking) a difference (in the treatment of the sons): Manu divided his wealth amongst his sons.
12. Now the Veda declares also in conformity with (the rule in favour of the eldest son) alone: They distinguish the eldest by (a larger share of) the heritage.
13. (But to this plea in favour of the eldest I answer): Now those who are acquainted with the interpretation of the law declare a statement of facts not to be a rule, as for instance (the following): 'Therefore amongst cattle, goats and sheep walk together;' (or the following), 'Therefore the face of a learned Brâhmana (a Snâtaka) is, as it were, resplendent;' (or), 'A Brâhmana who has studied the Vedas (a Srotriya) and a he-goat evince the strongest sexual desires.'
14. Therefore all (sons) who are virtuous inherit.
15. But him who expends money unrighteously, he shall disinherit, though he be the eldest son.
16. No division takes place between husband and wife.
17. For, from the time of marriage, they are united in religious ceremonies,
18. 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 spends money on occasions (of necessity) during her husband's absence.
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1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast.
2. On failure of sons the nearest Sapinda (takes the inheritance).
3. On failure of them the spiritual teacher (inherits); on failure of the spiritual teacher a pupil shall take (the deceased's wealth), and use it for religious works for the (deceased's) benefit, or (he himself may enjoy it);
4. Or the daughter (may take the inheritance).
5. On failure of all (relations) let the king take the inheritance.
6. Some declare, that the eldest son alone inherits.
7. In some countries gold, (or) black cattle, (or) black produce of the earth is the share of the eldest.
8. The chariot and the furniture in the house are the father's (share).
9. According to some, the share of the wife consists of her ornaments, and the wealth (which she may have received) from her relations.
10. That (preference of the eldest son) is forbidden by the Sâstras.
11. For it is declared in the Veda, without (marking) a difference (in the treatment of the sons): Manu divided his wealth amongst his sons.
12. Now the Veda declares also in conformity with (the rule in favour of the eldest son) alone: They distinguish the eldest by (a larger share of) the heritage.
13. (But to this plea in favour of the eldest I answer): Now those who are acquainted with the interpretation of the law declare a statement of facts not to be a rule, as for instance (the following): 'Therefore amongst cattle, goats and sheep walk together;' (or the following), 'Therefore the face of a learned Brâhmana (a Snâtaka) is, as it were, resplendent;' (or), 'A Brâhmana who has studied the Vedas (a Srotriya) and a he-goat evince the strongest sexual desires.'
14. Therefore all (sons) who are virtuous inherit.
15. But him who expends money unrighteously, he shall disinherit, though he be the eldest son.
16. No division takes place between husband and wife.
17. For, from the time of marriage, they are united in religious ceremonies,
18. 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 spends money on occasions (of necessity) during her husband's absence.
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Apastamba-sutra Part 45
1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has not belonged to another man, and who has been married legally, have a right to (follow) the occupations (of their castes),
2. And to (inherit the) estate,
3. If they do not sin against either (of their parents). 3
4. If a man approaches a woman who had been married before, or was not legally married to him, or, belongs to a different caste, they both commit a sin.
5. Through their (sin) their son also becomes sinful.
6. A Brâhmana (says), 'The son belongs to the begetter.'
7. Now they quote also (the following Gâthâ from the Veda): '(Having considered myself) formerly a father, I shall not now allow (any longer) my wives (to be approached by other men), since they have declared that a son belongs to the begetter in the world of Yama. The giver of the seed carries off the son after death in Yama's world; therefore they guard their wives, fearing the seed of strangers. Carefully watch over (the procreation of) your children, lest stranger seed be sown on your soil. In the next world the son belongs to the begetter, an (imprudent) husband makes the (begetting of) children vain (for himself).'
8. Transgression of the law and violence are found amongst the ancient (sages).
9. They committed no sin on account of the greatness of their lustre.
10. A man of later times who seeing their (deeds) follows them, falls.
11. The gift (or acceptance of a child) and the right to sell (or buy) a child are not recognised.
12. It is declared in the Veda that at the time of marriage a gift, for (the fulfilment of) his wishes, should be made (by the bridegroom) to the father of the bride, in order to fulfil the law. 'Therefore he should give a hundred (cows) besides a chariot; that (gift) he should make bootless (by returning it to the giver).' In reference to those (marriage-rites), the word 'sale' (which occurs in some Smritis is only used as) a metaphorical expression; for the union (of the husband and wife) is effected through the law.
13. After having gladdened the eldest son by some (choice portion of his) wealth,
---------------------------------------------------------
Thought by NRao
Don't do the mistakes committed by great people.
8. Transgression of the law and violence are found amongst the ancient (sages).
9. They committed no sin on account of the greatness of their lustre.
10. A man of later times who seeing their (deeds) follows them, falls.
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2. And to (inherit the) estate,
3. If they do not sin against either (of their parents). 3
4. If a man approaches a woman who had been married before, or was not legally married to him, or, belongs to a different caste, they both commit a sin.
5. Through their (sin) their son also becomes sinful.
6. A Brâhmana (says), 'The son belongs to the begetter.'
7. Now they quote also (the following Gâthâ from the Veda): '(Having considered myself) formerly a father, I shall not now allow (any longer) my wives (to be approached by other men), since they have declared that a son belongs to the begetter in the world of Yama. The giver of the seed carries off the son after death in Yama's world; therefore they guard their wives, fearing the seed of strangers. Carefully watch over (the procreation of) your children, lest stranger seed be sown on your soil. In the next world the son belongs to the begetter, an (imprudent) husband makes the (begetting of) children vain (for himself).'
8. Transgression of the law and violence are found amongst the ancient (sages).
9. They committed no sin on account of the greatness of their lustre.
10. A man of later times who seeing their (deeds) follows them, falls.
11. The gift (or acceptance of a child) and the right to sell (or buy) a child are not recognised.
12. It is declared in the Veda that at the time of marriage a gift, for (the fulfilment of) his wishes, should be made (by the bridegroom) to the father of the bride, in order to fulfil the law. 'Therefore he should give a hundred (cows) besides a chariot; that (gift) he should make bootless (by returning it to the giver).' In reference to those (marriage-rites), the word 'sale' (which occurs in some Smritis is only used as) a metaphorical expression; for the union (of the husband and wife) is effected through the law.
13. After having gladdened the eldest son by some (choice portion of his) wealth,
---------------------------------------------------------
Thought by NRao
Don't do the mistakes committed by great people.
8. Transgression of the law and violence are found amongst the ancient (sages).
9. They committed no sin on account of the greatness of their lustre.
10. A man of later times who seeing their (deeds) follows them, falls.
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Apastamba-sutra Part 44
1. If the suitor pays money (for his bride) according to his ability, and marries her (afterwards), that (marriage is called) the Âsura-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 Râkshasa-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 Brâhmana, without having sprinkled it with water.
6. He shall not pass between a fire and a Brâhmana,
7. Nor between Brâhmanas.
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.
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 following 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.
15. Some declare that he shall restrain his breath until he is tired.
16. And (he shall restrain his breath until he is tired) if he has had a bad dream,
17. Or if he desires to accomplish some object,
18. 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 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 married an elder sister whose younger sister had been married already, (of a younger brother who has kindled the sacred Grihya-fire before his elder brother,) 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 inheritance before his elder brother,--penances ordained for crimes causing impurity, a heavier one for each succeeding case, must be performed.
23. Some declare, that after having performed that penance, he shall remove its cause.
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Thought/NRao
He shall not talk of a doubtful matter as if it were clear.
(If he is) doubtful (whether) the result (of an action will be good or evil), he shall not do it.
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2. If the (bridegroom and his friends) take away (the bride), after having overcome (by force) her father (or relations), that is called the Râkshasa-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 Brâhmana, without having sprinkled it with water.
6. He shall not pass between a fire and a Brâhmana,
7. Nor between Brâhmanas.
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.
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 following 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.
15. Some declare that he shall restrain his breath until he is tired.
16. And (he shall restrain his breath until he is tired) if he has had a bad dream,
17. Or if he desires to accomplish some object,
18. 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 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 married an elder sister whose younger sister had been married already, (of a younger brother who has kindled the sacred Grihya-fire before his elder brother,) 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 inheritance before his elder brother,--penances ordained for crimes causing impurity, a heavier one for each succeeding case, must be performed.
23. Some declare, that after having performed that penance, he shall remove its cause.
--------------------------------------------------
Thought/NRao
He shall not talk of a doubtful matter as if it were clear.
(If he is) doubtful (whether) the result (of an action will be good or evil), he shall not do it.
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Apastamba-sutra Part 43
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.
Giving way on the road
5. The road belongs to the king except if he meets a Brâhmana.
6. But if he meets a Brâhmana, 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.
About wife
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.
Rules regarding marriage
15. He shall not give his daughter to a man belonging to the same family (Gotra), 15
16. Nor to one related (within six degrees) on the mother's or (the father's) side. 16
17. At the wedding called Brâhma, he shall give away (his daughter) for bearing children and performing 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. 17
18. At the wedding called Ârsha, the bridegroom shall present to the father of the bride a bull and a cow.
19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice.
20. If a maiden and a lover unite themselves through love, that is called the Gândharva-rite
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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.
Giving way on the road
5. The road belongs to the king except if he meets a Brâhmana.
6. But if he meets a Brâhmana, 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.
About wife
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.
Rules regarding marriage
15. He shall not give his daughter to a man belonging to the same family (Gotra), 15
16. Nor to one related (within six degrees) on the mother's or (the father's) side. 16
17. At the wedding called Brâhma, he shall give away (his daughter) for bearing children and performing 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. 17
18. At the wedding called Ârsha, the bridegroom shall present to the father of the bride a bull and a cow.
19. At the wedding called Daiva, (the father) shall give her to an officiating priest, who is performing a Srauta-sacrifice.
20. If a maiden and a lover unite themselves through love, that is called the Gândharva-rite
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Apastamba-sutra Part 42
Begging by Brahman
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 Srauta-sacrifice, the desire to keep one's father and mother, and the (impending) interruption of ceremonies performed by a worthy man. 1
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.
Occpations of the four varnas
4. The lawful occupations of a Brâmana are,
studying, teaching, sacrificing for himself, officiating as priest for others, giving alms, receiving alms, inheriting, and gleaning corn in the fields;
5. And (he may live by taking) other things which belong to nobody. 5
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 Vaisya 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 Srauta-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).
11. The Âryas 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, (whilst) participating according to sacred law (in the rights of their caste), have gone astray through the weakness of their senses, to perform penances proportionate to (the greatness of) their sins, according to the precepts (of the Smriti).
13. If (such persons) transgress their (Âchârya'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) Brâhmanas.
16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude.
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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 Srauta-sacrifice, the desire to keep one's father and mother, and the (impending) interruption of ceremonies performed by a worthy man. 1
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.
Occpations of the four varnas
4. The lawful occupations of a Brâmana are,
studying, teaching, sacrificing for himself, officiating as priest for others, giving alms, receiving alms, inheriting, and gleaning corn in the fields;
5. And (he may live by taking) other things which belong to nobody. 5
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 Vaisya 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 Srauta-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).
11. The Âryas 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, (whilst) participating according to sacred law (in the rights of their caste), have gone astray through the weakness of their senses, to perform penances proportionate to (the greatness of) their sins, according to the precepts (of the Smriti).
13. If (such persons) transgress their (Âchârya'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) Brâhmanas.
16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude.
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Apastamba-sutra Part 41
Duty towards the guest
1. And on the following day (he shall search for him), feast him to his heart's content, and accompany him (on his departure). 1
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) forgets (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 Kandâlas.
6. Some declare that he shall not give anything to unworthy people (such as Kandâlas).
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.
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.
13. 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.'
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1. And on the following day (he shall search for him), feast him to his heart's content, and accompany him (on his departure). 1
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) forgets (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 Kandâlas.
6. Some declare that he shall not give anything to unworthy people (such as Kandâlas).
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.
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.
13. 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.'
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Apastamba-sutra Part 40
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. 2
3. He shall not consume all the flavoured liquids in the house, so as to leave nothing for guests. 3
4. He shall not cause sweetmeats to be prepared for his own sake. 4
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 Snâtaka, 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. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey. 8
9. On failure (of these substances) water (mixed with honey may be used).
Veda and its angas
10. The Veda has six Angas (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.
12. (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-sûtras 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 Mîmâmsâ are agreed that (the terms Veda, Brâhmana, and the like, which are applied to) the principal (works), do not include the Angas (the Kalpa-sûtras 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 day,
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2. He shall eat after his guests. 2
3. He shall not consume all the flavoured liquids in the house, so as to leave nothing for guests. 3
4. He shall not cause sweetmeats to be prepared for his own sake. 4
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 Snâtaka, 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. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey. 8
9. On failure (of these substances) water (mixed with honey may be used).
Veda and its angas
10. The Veda has six Angas (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.
12. (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-sûtras 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 Mîmâmsâ are agreed that (the terms Veda, Brâhmana, and the like, which are applied to) the principal (works), do not include the Angas (the Kalpa-sûtras 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 day,
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Apastamba-sutra Part 39
Offering of food to guests
1. This reception of guests is an everlasting (Srauta)-sacrifice offered by the householder to Pragâpati. 1
2. The fire in the stomach of the guest (represents) the Âhavanîya, (the sacred fire) in the house of the host represents the Gârhapatya, the fire at which the food for the guest is cooked (represents) the fire used for cooking the sacrificial viands (the Dakshinâgni). 2
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 Agnishtoma-sacrifice. Food mixed with clarified butter procures the reward of an Ukthya, food mixed with honey the reward of an Atirâtra, food accompanied by meat the reward of a Dvâdasâha, (food and) water numerous offspring and long life. 4
5. It is declared in the Veda, 'Both welcome and indifferent guests procure heaven (for their host).'
6. When he gives food in the morning, at noon, and in the evening, (these gifts) are the Savanas (of that sacrifice offered to Pragâpati).
7. When he rises after his guest has risen (to depart), that act represents the Udavasânîyâ ishti (of a Vedic sacrifice).
8. When he addresses (the guest) kindly, that kind address (represents) the Dakshinâ. 8
9. When he follows (his departing guest, his steps represent) the steps of Vishnu. 9
10. When he returns (after having accompanied his guest), that (act represents) the Avabhritha, (the final bath performed after the completion of a sacrifice.)
11. Thus (a Brâhmana shall treat) a Brâhmana, (and a Kshatriya and a Vaisya their caste-fellows.)
12. If a guest comes to a king, he shall make (his Purohita) honour him more than himself. 12
13. If a guest comes to an Agnihotrin, he himself 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 Agnihotra, 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 fulfiller 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 comes, 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 Brâhmana declares that he commits a sin if he sacrifices without permission.
16. 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 (worthy of the appellation) 'guest' comes to him, he shall give him a seat, water, and food, (thinking) 'I give it to a learned Brâhmana.' Thus (the merit) of his (gift) becomes (as) great (as if a learned Brâhmana had received it).
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1. This reception of guests is an everlasting (Srauta)-sacrifice offered by the householder to Pragâpati. 1
2. The fire in the stomach of the guest (represents) the Âhavanîya, (the sacred fire) in the house of the host represents the Gârhapatya, the fire at which the food for the guest is cooked (represents) the fire used for cooking the sacrificial viands (the Dakshinâgni). 2
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 Agnishtoma-sacrifice. Food mixed with clarified butter procures the reward of an Ukthya, food mixed with honey the reward of an Atirâtra, food accompanied by meat the reward of a Dvâdasâha, (food and) water numerous offspring and long life. 4
5. It is declared in the Veda, 'Both welcome and indifferent guests procure heaven (for their host).'
6. When he gives food in the morning, at noon, and in the evening, (these gifts) are the Savanas (of that sacrifice offered to Pragâpati).
7. When he rises after his guest has risen (to depart), that act represents the Udavasânîyâ ishti (of a Vedic sacrifice).
8. When he addresses (the guest) kindly, that kind address (represents) the Dakshinâ. 8
9. When he follows (his departing guest, his steps represent) the steps of Vishnu. 9
10. When he returns (after having accompanied his guest), that (act represents) the Avabhritha, (the final bath performed after the completion of a sacrifice.)
11. Thus (a Brâhmana shall treat) a Brâhmana, (and a Kshatriya and a Vaisya their caste-fellows.)
12. If a guest comes to a king, he shall make (his Purohita) honour him more than himself. 12
13. If a guest comes to an Agnihotrin, he himself 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 Agnihotra, 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 fulfiller 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 comes, 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 Brâhmana declares that he commits a sin if he sacrifices without permission.
16. 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 (worthy of the appellation) 'guest' comes to him, he shall give him a seat, water, and food, (thinking) 'I give it to a learned Brâhmana.' Thus (the merit) of his (gift) becomes (as) great (as if a learned Brâhmana had received it).
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Apastamba-sutra Part 38
1. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for kindling the sacrificial fire) and ask him about his caste and conduct. 1
2. If he declares himself to be (of) good (family and conduct, the teacher elect) shall say, 'Agni who sees, Vâyu who hears, Âditya who brings to light, vouch for his goodness; may it be well with this person! He is free from sin.' Then he shall begin to teach him.
Taking care of guests
3. A guest comes to the house resembling a burning fire. 3
4. He is called a Srotriya who, observing the law (of studentship), has learned one recension of the Veda (which may be current in his family). 4
5. He is called a guest (who, being a Srotriya), approaches solely for the fulfilment of his religious duties, and with no other object, a householder who lives intent on the fulfilment of his duties. 5
6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss. 6
7. He shall go to meet such (a guest), honour him according to his age (by the formulas of salutation prescribed), and cause a seat to be given to him.
8. Some declare that, if possible, the seat should have many feet. 8
9. The (householder himself) shall wash the feet of that (guest); according to some, two Sûdras 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. 11
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).
16. (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.
17. (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?'
18. 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. 19
20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt.
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2. If he declares himself to be (of) good (family and conduct, the teacher elect) shall say, 'Agni who sees, Vâyu who hears, Âditya who brings to light, vouch for his goodness; may it be well with this person! He is free from sin.' Then he shall begin to teach him.
Taking care of guests
3. A guest comes to the house resembling a burning fire. 3
4. He is called a Srotriya who, observing the law (of studentship), has learned one recension of the Veda (which may be current in his family). 4
5. He is called a guest (who, being a Srotriya), approaches solely for the fulfilment of his religious duties, and with no other object, a householder who lives intent on the fulfilment of his duties. 5
6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss. 6
7. He shall go to meet such (a guest), honour him according to his age (by the formulas of salutation prescribed), and cause a seat to be given to him.
8. Some declare that, if possible, the seat should have many feet. 8
9. The (householder himself) shall wash the feet of that (guest); according to some, two Sûdras 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. 11
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).
16. (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.
17. (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?'
18. 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. 19
20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt.
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-39.html
Apastamba-sutra Part 37
1. On the day on which, beginning the study of the whole sacred science, the Upanishads (and the rest, he performs the Upâkarma in the morning) he shall not study (at night). 1
2. And he shall not leave his teacher at once after having studied (the Veda and having returned home) 2
3. If he is in a hurry to go, he shall perform the daily recitation of the Veda in the presence of his teacher, and then go at his pleasure. In this manner good fortune will attend both of them.
4. If the (former) teacher visits him after he has returned home, he shall go out to meet him, embrace his (feet), and he shall not wash himself (after that act), showing disgust. He then shall let him pass first into the house, fetch (the materials necessary for a hospitable reception), and honour him according to the rule. 4
5. If his former teacher is) present, he himself shall use a seat, a bed, food, and garments inferior to, and lower (than those offered to the teacher.
6. Standing (with his body bent), he shall place his left hand (under the water-vessel, and bending with his other hand its mouth downwards), he shall offer to his teacher water for sipping. 6
7. And (he shall offer water for sipping in this manner) to other guests also who possess all (good qualities) together. 7
8. He shall imitate (his teacher) in rising, sitting, walking, about, and smiling. 8
9. In the presence (of his teacher) he shall not void excrements, discharge wind, speak aloud, laugh, spit, clean his teeth, blow his nose, frown, clap his hands, nor snap his fingers.
10. Nor shall he tenderly embrace or address caressing words to his wife or children.
11. He shall not contradict his teacher,
12. Nor any of his betters.
13. (He shall not) blame or revile any creature. 13
14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another. 14
15. If he is not well versed in a (branch of) sacred learning (which he studied formerly), he shall again go to the (same) teacher and master it, observing the (same) rules as (during his first studentship).
16. The restrictions (to be kept) by the teacher from the beginning of the course of teaching to its end are, to avoid cutting the hair on the body, partaking of meat or of oblations to the Manes, and connection (with a woman). 16
17. Or (he may have conjugal intercourse) with his wife at the proper season.
18. He shall be attentive in instructing his pupils in the sacred learning, in such a manner that they master it, and in observing the restrictions (imposed upon householders during their teaching . He who acts thus, gains heavenly bliss for himself, his descendants and ancestors.
19. He who entirely avoids with mind, word, nose, eye, and ear the sensual objects (such as are) enjoyed by the touch, the organ, or the stomach, gains immortality.
--------------------------------------------------------------
Thought/NRao
See the rules of behaviour or etiquette. We are today talking big about it in business.
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-38.html
2. And he shall not leave his teacher at once after having studied (the Veda and having returned home) 2
3. If he is in a hurry to go, he shall perform the daily recitation of the Veda in the presence of his teacher, and then go at his pleasure. In this manner good fortune will attend both of them.
4. If the (former) teacher visits him after he has returned home, he shall go out to meet him, embrace his (feet), and he shall not wash himself (after that act), showing disgust. He then shall let him pass first into the house, fetch (the materials necessary for a hospitable reception), and honour him according to the rule. 4
5. If his former teacher is) present, he himself shall use a seat, a bed, food, and garments inferior to, and lower (than those offered to the teacher.
6. Standing (with his body bent), he shall place his left hand (under the water-vessel, and bending with his other hand its mouth downwards), he shall offer to his teacher water for sipping. 6
7. And (he shall offer water for sipping in this manner) to other guests also who possess all (good qualities) together. 7
8. He shall imitate (his teacher) in rising, sitting, walking, about, and smiling. 8
9. In the presence (of his teacher) he shall not void excrements, discharge wind, speak aloud, laugh, spit, clean his teeth, blow his nose, frown, clap his hands, nor snap his fingers.
10. Nor shall he tenderly embrace or address caressing words to his wife or children.
11. He shall not contradict his teacher,
12. Nor any of his betters.
13. (He shall not) blame or revile any creature. 13
14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another. 14
15. If he is not well versed in a (branch of) sacred learning (which he studied formerly), he shall again go to the (same) teacher and master it, observing the (same) rules as (during his first studentship).
16. The restrictions (to be kept) by the teacher from the beginning of the course of teaching to its end are, to avoid cutting the hair on the body, partaking of meat or of oblations to the Manes, and connection (with a woman). 16
17. Or (he may have conjugal intercourse) with his wife at the proper season.
18. He shall be attentive in instructing his pupils in the sacred learning, in such a manner that they master it, and in observing the restrictions (imposed upon householders during their teaching . He who acts thus, gains heavenly bliss for himself, his descendants and ancestors.
19. He who entirely avoids with mind, word, nose, eye, and ear the sensual objects (such as are) enjoyed by the touch, the organ, or the stomach, gains immortality.
--------------------------------------------------------------
Thought/NRao
See the rules of behaviour or etiquette. We are today talking big about it in business.
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-38.html
Apastamba-sutra Part 36
1. Near the bed (a Bali must be offered) with (a Mantra) addressed to Kâma (Cupid).
2. On the door-sill (a Bali must be placed) with (a Mantra) addressed to Antariksha (the air). 2
3. With (the Mantra) that follows (in the Upanishad, he offers a Bali) near the door.
4. With the following (ten Mantras, addressed to Earth, Air, Heaven, Sun, Moon, the Constellations, Indra, Brihaspati, Pragâpati, and Brahman, he offers ten Balis, each following one to the east of the preceding one), in (the part of the house called) the seat of Brahma.
5. He shall offer to the south (of the Balis offered before, a Bali) with a Mantra addressed to the Manes; his sacrificial cord shall be suspended over the right shoulder, and the (palm of his right hand shall be turned upwards and) inclined to the right.
6. To the north (of the Bali given to the Manes, a Bali shall be offered) to Rudra, in the same manner as to the (other) gods. 6
7. The sprinkling with water (which precedes and follows the oblation) of these two (Balis, takes place) separately, on account of the difference of the rule (for each case).
8. At night only he shall offer (the Bali to the Goblins), throwing it in he air and reciting the last (Mantra). 8
9. He who devoutly offers those (above-described), to the rules, (obtains) Balis and Homas), according eternal bliss in heaven and prosperity.
10. And (after the Balis have been performed, a portion of the food) must first be given as alms. 10
11. He shall give food to his guests first, 11
12. And to infants, old or sick people, female (relations, and) pregnant women. 12
13. The master (of the house) and his wife shall not refuse a man who asks for food at the time (when the Vaisvadeva offering has been performed).
14. If there is no food, earth, water, grass, and a kind word, indeed, never fall in the house of a good man. Thus (say those who know the law). 14
15. Endless worlds are the portion (of those householders and wives) who act thus.
16. To a Brâhmana who has not studied the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour).
17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him.
18. Nor (shall a Brâhmana rise to receive) a Kshatriya or Vaisya (though they may be learned).
19. If a Sûdra comes as a guest (to a Brâhmana), he shall give him some work to do. He may feed him, after (that has been performed).
20. Or the slaves (of the Brâhmana householder) shall fetch (rice) from the royal stores, and honour the Sûdra as a guest.
21. (A householder) must always wear his garment over (his left shoulder and under his right arm).
22. Or he may use a cord only, slung over his left shoulder and passed under his right arm, instead of the garment.
23. He shall sweep together (the crumbs) on the place where he has eaten, and take them away. He shall sprinkle water on that place, turning the palm downwards, and remove the stains (of food from the cooking-vessels with a stick), wash them with water, and take their contents to a clean place to the north (of the house, offering them) to Rudra. In this manner his house will become prosperous.
24. It is declared in the Smritis that a Brâhmana alone should be chosen as teacher (or spiritual guide).
25. In times of distress a Brâhmana may study under a Kshatriya or Vaisya.
26. And (during his pupilship) he must walk behind (such a teacher).
27. Afterwards the Brâhmana shall take precedence before (his Kshatriya or Vaisya teacher).
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-37.html
2. On the door-sill (a Bali must be placed) with (a Mantra) addressed to Antariksha (the air). 2
3. With (the Mantra) that follows (in the Upanishad, he offers a Bali) near the door.
4. With the following (ten Mantras, addressed to Earth, Air, Heaven, Sun, Moon, the Constellations, Indra, Brihaspati, Pragâpati, and Brahman, he offers ten Balis, each following one to the east of the preceding one), in (the part of the house called) the seat of Brahma.
5. He shall offer to the south (of the Balis offered before, a Bali) with a Mantra addressed to the Manes; his sacrificial cord shall be suspended over the right shoulder, and the (palm of his right hand shall be turned upwards and) inclined to the right.
6. To the north (of the Bali given to the Manes, a Bali shall be offered) to Rudra, in the same manner as to the (other) gods. 6
7. The sprinkling with water (which precedes and follows the oblation) of these two (Balis, takes place) separately, on account of the difference of the rule (for each case).
8. At night only he shall offer (the Bali to the Goblins), throwing it in he air and reciting the last (Mantra). 8
9. He who devoutly offers those (above-described), to the rules, (obtains) Balis and Homas), according eternal bliss in heaven and prosperity.
10. And (after the Balis have been performed, a portion of the food) must first be given as alms. 10
11. He shall give food to his guests first, 11
12. And to infants, old or sick people, female (relations, and) pregnant women. 12
13. The master (of the house) and his wife shall not refuse a man who asks for food at the time (when the Vaisvadeva offering has been performed).
14. If there is no food, earth, water, grass, and a kind word, indeed, never fall in the house of a good man. Thus (say those who know the law). 14
15. Endless worlds are the portion (of those householders and wives) who act thus.
16. To a Brâhmana who has not studied the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour).
17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him.
18. Nor (shall a Brâhmana rise to receive) a Kshatriya or Vaisya (though they may be learned).
19. If a Sûdra comes as a guest (to a Brâhmana), he shall give him some work to do. He may feed him, after (that has been performed).
20. Or the slaves (of the Brâhmana householder) shall fetch (rice) from the royal stores, and honour the Sûdra as a guest.
21. (A householder) must always wear his garment over (his left shoulder and under his right arm).
22. Or he may use a cord only, slung over his left shoulder and passed under his right arm, instead of the garment.
23. He shall sweep together (the crumbs) on the place where he has eaten, and take them away. He shall sprinkle water on that place, turning the palm downwards, and remove the stains (of food from the cooking-vessels with a stick), wash them with water, and take their contents to a clean place to the north (of the house, offering them) to Rudra. In this manner his house will become prosperous.
24. It is declared in the Smritis that a Brâhmana alone should be chosen as teacher (or spiritual guide).
25. In times of distress a Brâhmana may study under a Kshatriya or Vaisya.
26. And (during his pupilship) he must walk behind (such a teacher).
27. Afterwards the Brâhmana shall take precedence before (his Kshatriya or Vaisya teacher).
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-37.html
Apastamba-sutra Part 35
Rules for cooking food
1. Pure men of the first three castes shall prepare the food (of a householder which is used) at the Vaisvadeva ceremony. 1
2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food.
3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment.
4. Or Sûdras may prepare the food, under the superintendence of men of the first three castes.
5. For them is prescribed the same rule of sipping water (as for their masters). 5
6. Besides, the (Sûdra cooks) daily shall cause to be cut the hair of their heads, their beards, the hair on their bodies, and their nails.
7. And they shall bathe, keeping their clothes on. 7
8. Or they may trim (their hair and nails) on the eighth day (of each half-month), or on the days of the full and. new moon.
9. He (the householder himself) shall place on the fire that food which has been prepared (by Sûdras) without supervision, and shall sprinkle it with water. Such food also they state to be fit for the gods.
10. When the food is ready, (the cook) shall place
himself before his master and announce it to him (saying), 'It is ready.'
11. The answer (of the master) shall be, 'That well-prepared food is the means to obtain splendour; may it never fail!' 11
12. The burnt-oblations and Bali-offerings made with the food which the husband and his wife are to eat, bring (as their reward) prosperity, (and the enjoyment of) heaven. 12
13. Whilst learning the sacred formulas (to be recited during the performance) of those (burnt oblations and Bali-offerings, a householder) shall sleep on the ground, abstain from connubial intercourse and from eating pungent condiments and salt, during twelve days. 13
14. (When he studies the Mantras) for the last (Bali offered to the goblins), he shall fast for one (day and) night. 14
15. For each Bali-offering the ground must be prepared separately. (The performer) sweeps (the ground) with his (right) hand, sprinkles it with water, turning, the palm downwards, throws down (the offering), and afterwards sprinkles water around it. 15
16. (At the Vaisvadeva sacrifice) he shall offer the oblations with his hand, (throwing them) into the kitchen-fire or into the sacred (Grihya)-fire, and reciting (each time one of) the first six Mantras (prescribed in the Nârâyanî Upanishad). 16
17. He shall sprinkle water all around both times (before and after the oblations), as (has been declared) above. 17
18. In like manner water is sprinkled around once only after the performance of those Bali-offerings that are performed in one place. 18
19. (If a seasoning) has been prepared, (the Bali-offering should consist of rice) mixed with that seasoning.
20. With the seventh and eighth Mantras (Balis 20
must be offered to Dharma and Adharma) behind the fire, and must be placed the one to the north of the other.
21. With the ninth (Mantra a Bali offered to the waters must be placed) near the water-vessel (in which the water for domestic purposes is kept). 21
22. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other. 22
23. With the following four (Mantras, Balis must be placed) in the north-eastern part of the house (and the one to the east of the other). 23
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Thought by NRao
It is interesting to note that sudras are permitted to cook food for offering to gods. Cleanliness is prescribed to cooks.
1. Pure men of the first three castes shall prepare the food (of a householder which is used) at the Vaisvadeva ceremony. 1
2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food.
3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment.
4. Or Sûdras may prepare the food, under the superintendence of men of the first three castes.
5. For them is prescribed the same rule of sipping water (as for their masters). 5
6. Besides, the (Sûdra cooks) daily shall cause to be cut the hair of their heads, their beards, the hair on their bodies, and their nails.
7. And they shall bathe, keeping their clothes on. 7
8. Or they may trim (their hair and nails) on the eighth day (of each half-month), or on the days of the full and. new moon.
9. He (the householder himself) shall place on the fire that food which has been prepared (by Sûdras) without supervision, and shall sprinkle it with water. Such food also they state to be fit for the gods.
10. When the food is ready, (the cook) shall place
himself before his master and announce it to him (saying), 'It is ready.'
11. The answer (of the master) shall be, 'That well-prepared food is the means to obtain splendour; may it never fail!' 11
12. The burnt-oblations and Bali-offerings made with the food which the husband and his wife are to eat, bring (as their reward) prosperity, (and the enjoyment of) heaven. 12
13. Whilst learning the sacred formulas (to be recited during the performance) of those (burnt oblations and Bali-offerings, a householder) shall sleep on the ground, abstain from connubial intercourse and from eating pungent condiments and salt, during twelve days. 13
14. (When he studies the Mantras) for the last (Bali offered to the goblins), he shall fast for one (day and) night. 14
15. For each Bali-offering the ground must be prepared separately. (The performer) sweeps (the ground) with his (right) hand, sprinkles it with water, turning, the palm downwards, throws down (the offering), and afterwards sprinkles water around it. 15
16. (At the Vaisvadeva sacrifice) he shall offer the oblations with his hand, (throwing them) into the kitchen-fire or into the sacred (Grihya)-fire, and reciting (each time one of) the first six Mantras (prescribed in the Nârâyanî Upanishad). 16
17. He shall sprinkle water all around both times (before and after the oblations), as (has been declared) above. 17
18. In like manner water is sprinkled around once only after the performance of those Bali-offerings that are performed in one place. 18
19. (If a seasoning) has been prepared, (the Bali-offering should consist of rice) mixed with that seasoning.
20. With the seventh and eighth Mantras (Balis 20
must be offered to Dharma and Adharma) behind the fire, and must be placed the one to the north of the other.
21. With the ninth (Mantra a Bali offered to the waters must be placed) near the water-vessel (in which the water for domestic purposes is kept). 21
22. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other. 22
23. With the following four (Mantras, Balis must be placed) in the north-eastern part of the house (and the one to the east of the other). 23
--------------------------------------------------------
Thought by NRao
It is interesting to note that sudras are permitted to cook food for offering to gods. Cleanliness is prescribed to cooks.
Apastamba-sutra Part 34
1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water.
2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss.
3. Afterwards when (a man who has fulfilled his duties) returns to this world, he obtains, by virtue of
a remainder of merit, birth in a distinguished family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and the gift of fulfilling the laws of his (caste and order). Therefore in both worlds he dwells in happiness, (rolling) like a wheel (from the one to the other).
4. As the seed of herbs (and) trees, (sown) in good and well-cultivated soil, gives manifold returns of fruit (even so it is with men who have received the various sacraments).
5. The increase of the results of sins has been explained hereby.
6. Thus after having undergone a long punishment in the next world, a person who has stolen (the gold of a Brâhmana) or killed a (Brâhmana) is born again, in case he was a Brâhmana as a Kândâla, in case he was a Kshatriya as a Paulkasa, in case he was a Vaisya as a Vaina.
7. In the same manner other (sinners) who have become outcasts in consequence of their sinful actions are born again, on account of (these) sins, losing their caste, in the wombs (of various animals).
8. As it is sinful to touch a Kândâla, (so it is also sinful) to speak to him or to look at him. The penance for these (offences will be declared).
9. (The penance) for touching him is to bathe, submerging the whole body; for speaking to him to speak to a Brâhmana; for looking at him to look at the lights (of heaven).
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-35.html
2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss.
3. Afterwards when (a man who has fulfilled his duties) returns to this world, he obtains, by virtue of
a remainder of merit, birth in a distinguished family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and the gift of fulfilling the laws of his (caste and order). Therefore in both worlds he dwells in happiness, (rolling) like a wheel (from the one to the other).
4. As the seed of herbs (and) trees, (sown) in good and well-cultivated soil, gives manifold returns of fruit (even so it is with men who have received the various sacraments).
5. The increase of the results of sins has been explained hereby.
6. Thus after having undergone a long punishment in the next world, a person who has stolen (the gold of a Brâhmana) or killed a (Brâhmana) is born again, in case he was a Brâhmana as a Kândâla, in case he was a Kshatriya as a Paulkasa, in case he was a Vaisya as a Vaina.
7. In the same manner other (sinners) who have become outcasts in consequence of their sinful actions are born again, on account of (these) sins, losing their caste, in the wombs (of various animals).
8. As it is sinful to touch a Kândâla, (so it is also sinful) to speak to him or to look at him. The penance for these (offences will be declared).
9. (The penance) for touching him is to bathe, submerging the whole body; for speaking to him to speak to a Brâhmana; for looking at him to look at the lights (of heaven).
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-35.html
Apastamba-sutra Part 33
Householder's duties
1. After marriage the rites prescribed for a householder and his wife (must be performed). 1
2. He shall eat at the two (appointed) times, (morning and evening) 2
3. And he shall not eat to repletion.
4. And both (the householder and his wife) shall fast on (the days of) the new, and full moon,
5. To eat once (on those days in the morning) that also is called fasting.
6. And they may eat (at that meal) until they are quite satisfied.
7. And on (the anniversary of) that (wedding)-day they may eat that food of which they are fond. 7
8. And (on the night of that day) they shall sleep on the ground (on a raised heap of earth). 8
9. And they shall avoid connubial intercourse.
10. And on the day after (that day) a Sthâlîpâka must be offered. 10
11. The manner in which that offering must be 11
performed has been declared by (the description of the Sthâlîpâka) to be performed on the days of the new and full moon (the Pârvana).
12. And they declare (that this rite which is known) amongst the people (must be performed) every (year). 12
13. At every (burnt-offering), when he wishes to place the fire on the altar (called Sthandila), let him draw on that (altar) three lines from west to east and three lines from south to north, and sprinkle (the altar) with water, turning the palm of the hand downwards, and let him then make the fire burn brightly by adding (fuel). 13
14. He shall pour out (the remainder of) this water used for sprinkling, to the north or to the east (of the altar), and take other (water into the vessel).
15. The water-vessels in the house shall never be empty; that is the duty to be observed by the householder and his wife. 15
16. Let him not have connubial intercourse (with his wife) in the day-time.
17. But let him have connection with his wife at the proper time, according to the rules (of the law). 17
18. Let him have connubial intercourse in the interval also, if his wife (desires it, observing the restrictions imposed by the law).
19. (The duty of) connubial intercourse (follows from) the passage of a Brâhmana, ('Let us dwell together until a son be born.')
20. But during intercourse he shall be dressed in a particular dress kept for this purpose.
21. And during intercourse only they shall lie together,
22. Afterwards separate.
23. Then they both shall bathe;
1. After marriage the rites prescribed for a householder and his wife (must be performed). 1
2. He shall eat at the two (appointed) times, (morning and evening) 2
3. And he shall not eat to repletion.
4. And both (the householder and his wife) shall fast on (the days of) the new, and full moon,
5. To eat once (on those days in the morning) that also is called fasting.
6. And they may eat (at that meal) until they are quite satisfied.
7. And on (the anniversary of) that (wedding)-day they may eat that food of which they are fond. 7
8. And (on the night of that day) they shall sleep on the ground (on a raised heap of earth). 8
9. And they shall avoid connubial intercourse.
10. And on the day after (that day) a Sthâlîpâka must be offered. 10
11. The manner in which that offering must be 11
performed has been declared by (the description of the Sthâlîpâka) to be performed on the days of the new and full moon (the Pârvana).
12. And they declare (that this rite which is known) amongst the people (must be performed) every (year). 12
13. At every (burnt-offering), when he wishes to place the fire on the altar (called Sthandila), let him draw on that (altar) three lines from west to east and three lines from south to north, and sprinkle (the altar) with water, turning the palm of the hand downwards, and let him then make the fire burn brightly by adding (fuel). 13
14. He shall pour out (the remainder of) this water used for sprinkling, to the north or to the east (of the altar), and take other (water into the vessel).
15. The water-vessels in the house shall never be empty; that is the duty to be observed by the householder and his wife. 15
16. Let him not have connubial intercourse (with his wife) in the day-time.
17. But let him have connection with his wife at the proper time, according to the rules (of the law). 17
18. Let him have connubial intercourse in the interval also, if his wife (desires it, observing the restrictions imposed by the law).
19. (The duty of) connubial intercourse (follows from) the passage of a Brâhmana, ('Let us dwell together until a son be born.')
20. But during intercourse he shall be dressed in a particular dress kept for this purpose.
21. And during intercourse only they shall lie together,
22. Afterwards separate.
23. Then they both shall bathe;
Apastamba-sutra Part 32
Rules for the teacher
1. Let him who teaches, avoid connubial intercourse during the rainy season and in autumn. 1
2. And if he has had connection (with his wife), he shall not lie with her during the whole night 2
3. He shall not teach whilst he is lying on a bed.
4. Nor shall he teach (sitting) on that couch on which he lies (at night with his wife).
5. He shall not show himself adorned with a garland, or anointed with ointments. 5
6. At night he shall always adorn himself for his wife.
7. Let him not submerge his head together with his body (in bathing),
8. And (let him avoid) to bathe after sunset.
9. Let him avoid to use a seat, clogs, sticks for cleaning the teeth, (and other utensils) made of Palâsa-wood.
10. Let him avoid to praise (himself) before his teacher, saying, 'I have properly bathed or the like.'
11. Let him be awake from midnight.
12. Let him not study (or teach) in the middle of the night; but (he may point out) their duties to his pupils.
13. Or (he may) by himself mentally (repeat the sacred texts).
14. After midnight he may teach.
15. When he has risen (at midnight, and taught) during the third watch of the night, let him not lie down again (saying), 'Studying is forbidden.' 15
16. At his pleasure he may (sleep) leaning (against a post or the like).
17. Or he may mentally repeat (the sacred texts).
18. Let him not visit inferior men (such as Nishâdas), nor countries which are inhabited by them, 18
19. Nor assemblies and crowds.
20. If he has entered a crowd, he shall leave it, turning his right hand towards the crowd.
21. Nor shall he enter towns frequently.
22. Let him not answer directly a question (that is difficult to decide).
23. Now they quote also (the following verse):
24. (The foolish decision) of a person who decides wrongly destroys his ancestors and his future happiness, it harms his children, cattle, and house. 'Oh Dharmaprahrâda, (this deed belongs) not to Kumâlana!' thus decided Death, weeping, the question (addressed to him by the Rishi). 24
25. Let him not ascend a carriage yoked with asses; and let him avoid to ascend or to descend from vehicles in difficult places.
26. And (let him avoid) to cross a river swimming. 26
27. And (let him avoid) ships of doubtful (solidity).
28. He shall avoid cutting grass, crushing clods of earth, and spitting, without a particular reason, 28
29. And whatever else they forbid.
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-33.html
1. Let him who teaches, avoid connubial intercourse during the rainy season and in autumn. 1
2. And if he has had connection (with his wife), he shall not lie with her during the whole night 2
3. He shall not teach whilst he is lying on a bed.
4. Nor shall he teach (sitting) on that couch on which he lies (at night with his wife).
5. He shall not show himself adorned with a garland, or anointed with ointments. 5
6. At night he shall always adorn himself for his wife.
7. Let him not submerge his head together with his body (in bathing),
8. And (let him avoid) to bathe after sunset.
9. Let him avoid to use a seat, clogs, sticks for cleaning the teeth, (and other utensils) made of Palâsa-wood.
10. Let him avoid to praise (himself) before his teacher, saying, 'I have properly bathed or the like.'
11. Let him be awake from midnight.
12. Let him not study (or teach) in the middle of the night; but (he may point out) their duties to his pupils.
13. Or (he may) by himself mentally (repeat the sacred texts).
14. After midnight he may teach.
15. When he has risen (at midnight, and taught) during the third watch of the night, let him not lie down again (saying), 'Studying is forbidden.' 15
16. At his pleasure he may (sleep) leaning (against a post or the like).
17. Or he may mentally repeat (the sacred texts).
18. Let him not visit inferior men (such as Nishâdas), nor countries which are inhabited by them, 18
19. Nor assemblies and crowds.
20. If he has entered a crowd, he shall leave it, turning his right hand towards the crowd.
21. Nor shall he enter towns frequently.
22. Let him not answer directly a question (that is difficult to decide).
23. Now they quote also (the following verse):
24. (The foolish decision) of a person who decides wrongly destroys his ancestors and his future happiness, it harms his children, cattle, and house. 'Oh Dharmaprahrâda, (this deed belongs) not to Kumâlana!' thus decided Death, weeping, the question (addressed to him by the Rishi). 24
25. Let him not ascend a carriage yoked with asses; and let him avoid to ascend or to descend from vehicles in difficult places.
26. And (let him avoid) to cross a river swimming. 26
27. And (let him avoid) ships of doubtful (solidity).
28. He shall avoid cutting grass, crushing clods of earth, and spitting, without a particular reason, 28
29. And whatever else they forbid.
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-33.html
Apastamba-sutra Part 31
Discarging urine, faeces etc.
1. He shall eat facing the east, void fæces facing, the south, discharge urine facing the north, and wash his feet turned towards the west.
2. He shall void excrements far from his house, having gone towards the south or south-west. 2
3. But after sunset he must not void excrements outside the village or far from his house.
4. And as long as he is impure he (shall avoid) to pronounce the names of the gods.
5. And he shall not speak evil of the gods or of the king.
6. He shall not touch with his foot a Brâhmana, a cow, nor any other (venerable beings).
7. (Nor shall he touch them) with his hand, except for particular reasons.
8. He shall not mention the blemishes of a cow, of sacrificial presents, or of a girl. 8
9. And he shall not announce it (to the owner) if a cow does damage (by eating corn or grass in a field).
10. (Nor shall he call attention to it) if a cow is together with her calf, except for a particular reason.
11. And of a cow which is not a milch-cow he shall not say, 'She is not a milch-cow.' He must say, 'This is a cow which will become a milch-cow.'
12. He shall not call 'lucky' that which is lucky. He shall call it 'a mercy, a blessing.'
13. He shall not step over a rope to which a calf (or cow) is tied. 13
14. He shall not pass between the posts from which a swing is suspended. 14
15. (In company) he shall not say, 'This person is my enemy.' If he says, 'This person is my enemy,' he will raise for himself an enemy, who will show his hatred.
16. If he sees a rainbow, he must not say to others, 'Here is Indra's bow.' 16
17. He shall not count (a flock of) birds.
18. He shall avoid to look at the sun when he rises or sets.
19. During the day the sun protects the creatures, during the night the moon. Therefore let him eagerly strive to protect himself on the night of the new moon by purity, continence, and rites adapted for the season.
20. For during that night the sun and the moon dwell together.
21. He shall not enter the village by a by path. If he enters it thus, he shall mutter this Rik-verse, 'Praise be to Rudra, the lord of the dwelling,' or some other (verse) addressed to Rudra.
22. He shall not (ordinarily) give the residue of his food to a person who is not a Brâhmana. When he gives it (to such a one), he shall clean his teeth and give (the food) after having placed in it (the dirt from his teeth).
23. And let him avoid the faults that destroy the creatures, such as anger and the like.
For part 32
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-32.html
1. He shall eat facing the east, void fæces facing, the south, discharge urine facing the north, and wash his feet turned towards the west.
2. He shall void excrements far from his house, having gone towards the south or south-west. 2
3. But after sunset he must not void excrements outside the village or far from his house.
4. And as long as he is impure he (shall avoid) to pronounce the names of the gods.
5. And he shall not speak evil of the gods or of the king.
6. He shall not touch with his foot a Brâhmana, a cow, nor any other (venerable beings).
7. (Nor shall he touch them) with his hand, except for particular reasons.
8. He shall not mention the blemishes of a cow, of sacrificial presents, or of a girl. 8
9. And he shall not announce it (to the owner) if a cow does damage (by eating corn or grass in a field).
10. (Nor shall he call attention to it) if a cow is together with her calf, except for a particular reason.
11. And of a cow which is not a milch-cow he shall not say, 'She is not a milch-cow.' He must say, 'This is a cow which will become a milch-cow.'
12. He shall not call 'lucky' that which is lucky. He shall call it 'a mercy, a blessing.'
13. He shall not step over a rope to which a calf (or cow) is tied. 13
14. He shall not pass between the posts from which a swing is suspended. 14
15. (In company) he shall not say, 'This person is my enemy.' If he says, 'This person is my enemy,' he will raise for himself an enemy, who will show his hatred.
16. If he sees a rainbow, he must not say to others, 'Here is Indra's bow.' 16
17. He shall not count (a flock of) birds.
18. He shall avoid to look at the sun when he rises or sets.
19. During the day the sun protects the creatures, during the night the moon. Therefore let him eagerly strive to protect himself on the night of the new moon by purity, continence, and rites adapted for the season.
20. For during that night the sun and the moon dwell together.
21. He shall not enter the village by a by path. If he enters it thus, he shall mutter this Rik-verse, 'Praise be to Rudra, the lord of the dwelling,' or some other (verse) addressed to Rudra.
22. He shall not (ordinarily) give the residue of his food to a person who is not a Brâhmana. When he gives it (to such a one), he shall clean his teeth and give (the food) after having placed in it (the dirt from his teeth).
23. And let him avoid the faults that destroy the creatures, such as anger and the like.
For part 32
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-32.html
Saturday, September 1, 2007
Vaidyanatha-Diksitiyam
My previous post had a reference to the recent dharma sastras of Hindus - nibandha. I came across this reference to it in Kamakoti website. These are discourses of swamiji.
http://www.kamakoti.org/hindudharma/part15/chap3.htm
Vaidyanatha Diksita's own name for his work is Smrti-Muktaphala-Nibhandana-Grantha.
We know very little about the author of this extremely useful book. Diksita must have lived some two hundred years ago; he belonged to Kandiramanikkam, near Nacciyarkoil (in Tanjavur district). It must be noted that he himself practised the dharmas he had dealt with in his nibhandana and he is also believed to have performed big sacrifices.
Vaidyanatha-Diksitiyam is considered superior to similar works by Medhatithi, Vijnesvara, Hemadri and so on. Exhaustive in nature, it deals with the duties and rites pertaining to the different castes and asramas (the four stages of life), ritual purity, sradhha, prayascitta, stridharma, dayabhaga, dravyasuddhi. It even gives directions about the division of paternal property. When the Hindu code Bill was introduced in free India some put forward the view that the division of property must be based on the sastras. Such division is called "Dayabhaga". The word "dayadi" is derived from "daya".
The division of property in Kerala, in the uncle-nephew line, is called marumakkatayam.
Diksitiyam is the last among the nibhandanas. In the preparation of this work Vaidyanatha Diksita had the advantage of making a comparative study of all the previous works on Dharmasastra. Before it the authority followed it to some extent in the South was the nibhandana of Tozhappar.
Vaisnavas and Smartas alike today accept the Diksitiyam as an authority.
The nibhandanas are not like the Vedas (Sruti), the Kalpa-sutras and the Smrtis. Since they came later it is not easy to make them acceptable to all. Diksita, it must be noted, does not show the least trace of bias in his work and has followed the Mimamsa in determining the meaning of Vedic texts. He has brought together previous sastras and arrived at conclusions only after resolving the contradictions in them. This is the reason why his work is considered as authority in the South.
When the Smrtis differ in some matters, he takes a broad view and suggests: "Let each individual follow the practices of his region and the tradition of his forefathers".
http://www.kamakoti.org/hindudharma/part15/chap3.htm
Vaidyanatha Diksita's own name for his work is Smrti-Muktaphala-Nibhandana-Grantha.
We know very little about the author of this extremely useful book. Diksita must have lived some two hundred years ago; he belonged to Kandiramanikkam, near Nacciyarkoil (in Tanjavur district). It must be noted that he himself practised the dharmas he had dealt with in his nibhandana and he is also believed to have performed big sacrifices.
Vaidyanatha-Diksitiyam is considered superior to similar works by Medhatithi, Vijnesvara, Hemadri and so on. Exhaustive in nature, it deals with the duties and rites pertaining to the different castes and asramas (the four stages of life), ritual purity, sradhha, prayascitta, stridharma, dayabhaga, dravyasuddhi. It even gives directions about the division of paternal property. When the Hindu code Bill was introduced in free India some put forward the view that the division of property must be based on the sastras. Such division is called "Dayabhaga". The word "dayadi" is derived from "daya".
The division of property in Kerala, in the uncle-nephew line, is called marumakkatayam.
Diksitiyam is the last among the nibhandanas. In the preparation of this work Vaidyanatha Diksita had the advantage of making a comparative study of all the previous works on Dharmasastra. Before it the authority followed it to some extent in the South was the nibhandana of Tozhappar.
Vaisnavas and Smartas alike today accept the Diksitiyam as an authority.
The nibhandanas are not like the Vedas (Sruti), the Kalpa-sutras and the Smrtis. Since they came later it is not easy to make them acceptable to all. Diksita, it must be noted, does not show the least trace of bias in his work and has followed the Mimamsa in determining the meaning of Vedic texts. He has brought together previous sastras and arrived at conclusions only after resolving the contradictions in them. This is the reason why his work is considered as authority in the South.
When the Smrtis differ in some matters, he takes a broad view and suggests: "Let each individual follow the practices of his region and the tradition of his forefathers".
Real Character and Spirit of Hindu Law
I came across the chapter with the above title in the book The Perspective, A Collection of Articles of Dattopant B. Thengadi, published by Sahitya Sindhu, Bangalore in 1971.
This book was given as a present to me By Mr. K. Udaya Sanker, a Medicine student at that time in Kakinada (in 1974 or so).
The attitude of Hindu Dharma towards different religions has enabled it to become a Confederation of all religions. Similarly its attitude towards Law has helped it to become a Vishva Dharma.
The growth of Hindu Law: Firstly, the four vedas and their six subsidiary sciences. Then the Dharma Shastras.
The compilers of Dharma Shastras flourished during different periods.
They were Manu, Atri, Vishnu, Harita, Yajnavalkya, Usanas, Angiras, Yama, Apastamba, sambarta, Katyayana, Brhaspati, Parasara, Vyasa, sankha, Likhita, Daksha, Gautam, Satatapa, and Vasishta.
Other ancient sources being the Meemamsa, the Nyaya and the Puranas.
The Smritis, the current usage, good conscience-in absence of any other guide-and desire resulting from thorough deliberation are also important as sources of Hindu Law.
I noticed in the article the statement, it is curious to note that the above authorities have been considerably overshadowed by subsequent commentaries or digests (Nibandhas). The work of compiling Nibandhas was going on from the ninth to the nineteenth century. The last Nibandha, i.e., Vivada-Bhangarnav or Vivadarnava-setu was compiled at the request of Warren Hastings.
These Nibandhas have given rise to different schools of Hindu Law governing different parts of the country, such as, the Dayabhaga School governing Eastern parts, the Southern School governing almost the entire area of the former Madras Presidency, the Banaras School governing whole of Northern India including Orissa but excluding Mithila and Punjab; the Mithila School governing the tract of land bounded by the three rivers, Gandaka, Kosi, and Ganges; the Western School governing Maharashtra, Berar, North Kanara and Sindh; and the Punjab School governing Pubjab.
It is interesting to note the statement, Smritis do not repeal the other Smrities. All Smrities are sources of law. Another interesting feature of Hindu Law is the fact that in case of any inconsistency between the usage and the Smriti, the usage is supposed to carry with it greater validity.
Our society contained within ints bosom various stratas of civilisation and within the framework of Hindu socio economic order every strata was free to follow its own usages
This book was given as a present to me By Mr. K. Udaya Sanker, a Medicine student at that time in Kakinada (in 1974 or so).
The attitude of Hindu Dharma towards different religions has enabled it to become a Confederation of all religions. Similarly its attitude towards Law has helped it to become a Vishva Dharma.
The growth of Hindu Law: Firstly, the four vedas and their six subsidiary sciences. Then the Dharma Shastras.
The compilers of Dharma Shastras flourished during different periods.
They were Manu, Atri, Vishnu, Harita, Yajnavalkya, Usanas, Angiras, Yama, Apastamba, sambarta, Katyayana, Brhaspati, Parasara, Vyasa, sankha, Likhita, Daksha, Gautam, Satatapa, and Vasishta.
Other ancient sources being the Meemamsa, the Nyaya and the Puranas.
The Smritis, the current usage, good conscience-in absence of any other guide-and desire resulting from thorough deliberation are also important as sources of Hindu Law.
I noticed in the article the statement, it is curious to note that the above authorities have been considerably overshadowed by subsequent commentaries or digests (Nibandhas). The work of compiling Nibandhas was going on from the ninth to the nineteenth century. The last Nibandha, i.e., Vivada-Bhangarnav or Vivadarnava-setu was compiled at the request of Warren Hastings.
These Nibandhas have given rise to different schools of Hindu Law governing different parts of the country, such as, the Dayabhaga School governing Eastern parts, the Southern School governing almost the entire area of the former Madras Presidency, the Banaras School governing whole of Northern India including Orissa but excluding Mithila and Punjab; the Mithila School governing the tract of land bounded by the three rivers, Gandaka, Kosi, and Ganges; the Western School governing Maharashtra, Berar, North Kanara and Sindh; and the Punjab School governing Pubjab.
It is interesting to note the statement, Smritis do not repeal the other Smrities. All Smrities are sources of law. Another interesting feature of Hindu Law is the fact that in case of any inconsistency between the usage and the Smriti, the usage is supposed to carry with it greater validity.
Our society contained within ints bosom various stratas of civilisation and within the framework of Hindu socio economic order every strata was free to follow its own usages
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