Grihya Sutras - Hindu Way of Daily Life

Paraskara-Grihyasutra (2-99)

2007-11-11T20:33:00.000-08:00

KANDIKÂ 10.
1. Now the water libations (which are performed for deceased persons).

2 2. When (a child) that has not reached the age of two years dies, his father and mother become impure.

3. The other (relations) remain pure.

4. (The impurity lasts) through one night or three nights.

5. They bury the body without burning it.

6. If (a child dies) during the impurity of his mother (caused by the child's birth), the impurity lasts till the (mother's) getting up (from child-bed), in the same way as the impurity caused by a child's birth.

7 7. In this case (of the child being younger than two years) no water libations (are performed).

8. If a child of more than two years dies, all his relations should follow (the corpse) to the cemetery—

9 10_9. Singing the Yama song and murmuring the Yama hymn, according to some (teachers).

10 10_10. If (the dead person) has received the initiation,
(the rites) from the election of the site (for the Smasâna) down to their descending into water (in order to bathe themselves) are the same as those prescribed for persons who have set up the (sacred Srauta) fires.

11. They burn him with his (sacred) domestic fire, if he has kept that;

12. Silently, with a common fire, other persons.

13. They should ask one who is related (to the deceased person) by blood or by marriage, for (his permission to perform) the water-libation, in the words, 'We shall perform the libation.'

14. (He replies), 'Do so now and never again,' if the deceased person was not a hundred years old.

15. (He says) only, 'Do so,' if he was.

16. All relations (of the deceased), to the seventh or to the tenth degree, descend into water.

17. If dwelling in the same village, (all) as far as they can trace their relationship.

18. They wear (only) one garment, and have the sacred cord suspended over the right shoulder.

19. With the fourth finger of the left hand they spirt away (the water) with (the words), 'May he drive evil away from us with his splendour' (Vâg. Samh. XXXV, 6).

20. Facing the south, they plunge (into the water).

21. They pour out with joined hands one libation of water to the deceased person with (the words), 'N.N.! This water to thee!'

22. When they have come out (of the water) and
have sat down on a pure spot that is covered with grass, (those who are versed in ancient tales) should entertain them (by telling such tales).

23. They return to the village without looking back, in one row, the youngest walking in front.

24. In the doors of their houses they chew leaves of the Pikumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter.

25-26. Through a period of three nights they should remain chaste, sleep on the ground, do no work and charge nobody (to do it for them).

26. Let them eat food which they have bought or received (from. others); (they should eat it) only in the day-time, (and should eat) no meat.

27. Having offered to the deceased person the Pinda, naming his name at the washing, at the offering (of the Pinda), and at the second washing—

28. They should that night put milk and water in an earthen vessel into the open air with (the words), 'Deceased one, bathe here!'

29-30. The impurity caused by death lasts through three nights;

30. Through ten nights, according to some (teachers).

31. (During that period they) should not perform Svâdhyâya (or study the Vedic texts for themselves).

32. They should intermit the standing rites, except those performed with the three (Srauta) fires,

33. And (with the exception of those performed) with the (sacred) domestic fire, according to some (teachers).

34. Others should perform (those rites for them).

35. Those who have touched the dead body should not enter the village until the stars appear.

36. If (they have touched it) in the night-time, (they should not enter) till sunrise.

37. The entering and what follows after it is the same (for these persons) as for the others.

38. (Their) impurity lasts through one or two fortnights.

39. The same (rites should be performed) when the teacher (has died),

40. Or the maternal grandfather or grandmother,

41. Or unmarried females.

42. For those who were married, the others should do it,

43. And they for the (others).

44. If one dies while being absent on a journey, (his relations) shall sit (on the ground, as prescribed for impure persons) from the time when they have heard (of his death), performing the water libation

(at that time), until the period (of their impurity) has expired;

45. If (that period has already) elapsed, through one night or three nights.

46. Optional is the water libation for an officiating priest, a father-in-law, a friend, for (distant) relations, for a maternal uncle, and for a sister's son;

47. And for married females.

48. On the eleventh day he should give to an uneven number of Brâhmanas a meal at which meat is served.

49. Some also kill a cow in honour of the deceased person.

50. When the Pindas are prepared, the deceased person, if he has sons, shall be considered as the first of the (three) Fathers (to whom Pindas are offered).

51. The fourth one should be left out.

52. Some (make Pinda offerings to a deceased person) separately through one year (before admitting him to a share in the common Pitriyagña).

53. But there is a rule, 'There can be no fourth Pinda'—for this is stated in the Sruti.

54. Every day he shall give food to him (i.e. to the deceased person), and if he was a Brâhmana, a vessel with water.

55. Some offer also a. Pinda.

KANDIKÂ 11.
1 1. If an animal (is to be sacrificed), let him wash it, if it is not a cow; let him walk round the fires and drive in front (of them) a Palâsa branch into the ground.

2 2. The winding (of a Kusa rope) round (that branch), the touching (of the animal with the grass-blade), the binding (of it to the branch), and the sprinkling (of the animal with water) should be performed in the way prescribed (in the Srauta-sûtra), and whatever else (is to be done).

3 3. After he has sacrificed the two oblations before and after the killing of the animal, (he) silently (sacrifices) five other (oblations, directed to Pragâpati).

4 4. And the omentum is taken out (of the killed animal). He should besprinkle it (with water) and name the deity (to whom the sacrifice is directed).

5 5. (He should name that deity also) at the touching (of the animal with the grass-blade), at (its) being bound (to the branch), at its being sprinkled (with water), and at (the preparation and oblation) of the mess of cooked food.

6. After he has sacrificed the omentum, he cuts off the Avadâna portions,

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7 7. All of them, or three, or five.

8 8. He sacrifices the Avadâna portions together with the mess of cooked food.

9. A limb of the animal is the sacrificial fee.

10 10-11. At (a sacrifice) directed to a special deity he should sacrifice (an animal) belonging to that deity, should make a portion for that (god), and should say to him (i.e. to the messenger who is to convey that offering to a place sacred to that deity): 'Take care that this may reach that (god).'

11. If there is a river between (the sacrificer and that sacred place), he may have a boat made, or he may dispense with this.

KANDIKÂ 12.
1 1. Now (follows) the penance for a student who has broken the vow of chastity.

2. On a new-moon day he shall sacrifice an ass on a cross-road (to the goddess Nirriti).

3. (And) he shall offer a mess of cooked food to Nirriti.

4 4. The Avadâna portions are sacrificed into water (and not into fire).

p. 362

5 5. The Purodâsa (or sacrificial cake), which belongs to the animal sacrifice, is cooked on the ground (and not in the Kapâlas).

6. (The guilty person) should put on the skin (of the ass),

7. With the tail turned upwards, according to some (teachers).

8. He should through one year go about for alms, proclaiming his deed.

9 9. After that time he sacrifices two Âgya oblations with (the formulas), 'O Lust, I have broken my vow of chastity. I have broken my vow of chastity, O Lust. To Lust svâhâ!'—'O Lust, I have done evil. I have done evil, O Lust. To Lust svâhâ!'

10 10. He then approaches (the fire) with (the verse), May the Maruts besprinkle me, may Indra, may Brihaspati, may this Agni besprinkle me with offspring and with wealth.'

11. This is the penance.

Paraskara Grihyasutra(1-100)

2007-11-11T20:27:00.000-08:00

KANDIKÂ 13.
1. Now the entering of a court of justice.

2 2. He approaches the court with (the words), Court! Thou that belongest to the Angiras! Trouble art thou by name; vehemence art thou by name. Thus be adoration to thee!

3 3. He then enters (the court) with (the words), '(May) the court and the assembly, the two unanimous daughters of Pragâpati (protect me). May one who does not know me, be below me. May (all) people be considerate in what they say.'

4. When he has arrived at the assembly, he should murmur, 'Superior (to my adversaries) I have come hither, brilliant, not to be contradicted. The lord of this assembly is a man insuperable in his power.'

5 5. Should he think, 'This person is angry with me,' he addresses him with (the verses), The destroying power of wrath and anger that dwells here on thy forehead, that the chaste, wise gods may take away.

'Heaven am I and I am Earth; we both take away thy anger; the she-mule cannot bring forth offspring; N.N.!'

6 6. But if he should think, 'This person will do evil to me,' he addresses him with (the words), 'I take away the speech in thy mouth, I take away (the speech) in thy heart. Wheresoever thy speech dwells, thence I take it away. What I say, is true. Fall down, inferior to me.'

7. The same is the way to make (a person) subject (to one's self).

KANDIKÂ 14.
1. Now the mounting of a chariot (is declared).

2. After he has given the order, 'Put the horses to it,' and it has been announced, 'They are,' he goes to (the chariot, saying), 'This is the Virâg,' and touches the two wheels,

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3. The right (wheel) with (the words), 'The Rathantara art thou'—

4. The left with (the words), 'The Brihat art thou'—

5. The pole with (the words), 'The Vâmadevya art thou.'

6 6. He touches the interior of the chariot with his hand (saying), 'The two Aṅkas, the two Nyaṅkas which are on both sides of the chariot, which move forward with the rushing wind, the far-darting one with keen senses, the winged one, may these fires, the promoters, promote us.'

7 7. With (the words), 'Adoration to Mânikara,' he drives on the beast on the right side.

8. (If going in his chariot) toward (images of) gods, let him descend (from the chariot) before he has reached them; if toward Brâhmanas, just before (reaching them); if toward cows, when amid them; if toward fathers, when he has reached them.

9. A woman or a Vedic student shall not be charioteers.

p. 365

10. Having driven a moment beyond (the point to which he intends to go) he should murmur, 'Here is rest, rest here' (Vâg. Samh. VIII, 51).

11 11. Some add (the words), 'Here shall be no rest.'

12. If the chariot is weak, he should murmur, after he has mounted it, 'May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.'

13 13. If the horses run away with the chariot, he should touch the post (?) or the earth and should murmur, 'May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.'

14. Thus he will suffer no harm and no damage.

15 15. When he has finished his way, and has unyoked the horses, let him have grass and water given to them. 'For thus satisfaction is given to the beast that draws (the cart)'—says the Sruti.

KANDIKÂ 15.
1. Now how he should mount an elephant.

2. He goes to the elephant and touches it (saying), 'The elephants’ glory art thou. The elephants’ honour art thou.'

3. He then mounts it with (the words), 'With Indra's thunder-bolt I bestride thee. Make me arrive safely.'

4. Thereby it has also been declared how he should mount a horse.

p. 366

5. When he is going to mount a camel, he addresses it: 'Thou art the son of Tvashtri; Tvashtri is thy deity. Make me arrive safely.'

6 6. When he is going to mount a he-ass, he addresses it: 'A Sûdra art thou, a Sûdra by birth. To Agni thou belongest, with twofold sperm. Make me arrive safely.'

7. A path he addresses: 'Adoration to Rudra who dwells on the paths. Make me arrive safely.'

8. A cross-road he addresses: 'Adoration to Rudra who dwells at the cross-roads. Make me arrive safely.'

9. When he intends to swim across a river, he addresses it: 'Adoration to Rudra who dwells in the waters. Make me arrive safely.'

10. When going on board a ship, he addresses her: 'The good ship' (Vâg. Samh. XXI, 7).

11. When going to cross (the river), he addresses (the ship): 'The well-protecting' (Vâg. Samh. XXI, 6).

12. A forest (through which he is wandering) he addresses: 'Adoration to Rudra who dwells in the forests. Make me arrive safely.'

13. A mountain (which he is going to cross) he addresses: 'Adoration to Rudra who dwells on the mountains. Make me arrive safely.'

14. A burial-ground he addresses: 'Adoration to Rudra who dwells among the Fathers. Make me arrive safely.'

15. A cow-stable he addresses: 'Adoration to Rudra who dwells among the dung-heaps. Make me arrive safely.'

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16. And wheresoever else it be, let him always say, 'Adoration to Rudra.' For the Sruti says, 'Rudra is this universe.'

17. If the skirt (of his garment) is blown upon him (by the wind), he addresses (that skirt): 'A skirt art thou. Thou art not a thunder-bolt. Adoration be to thee. Do no harm to me!'

18. The thunder he addresses: 'May the rains be friendly to us; may (Indra's) darts be friendly to us—may they be friendly to us which thou throwest, O killer of Vritra.'

19 19. A howling jackal he addresses: 'Friendly by name' (Vâg. Samh. III, 63).

20 20. A shrieking bird he addresses: 'Golden-winged bird who goest where the gods send thee! Messenger of Yama, adoration be to thee! What has the Kârkârina told thee?'

21. A tree that serves as a mark (of a boundary, &c.), he addresses: 'May neither the flash of lightning (destroy thee), nor axe nor wind nor punishment which the king sends. May thy shoots grow up; may rain fall on thee, in safety from the wind. May fire not destroy thy root. Blessing on thee, O lord of the forest! Blessing on me, O lord of the forest!'

22. If he receives something (given to him), he accepts it with (the formula), 'May Heaven give thee; may the Earth accept thee.' Thus (the thing given) does not decrease to him who gives it, and what he receives increases.

p. 368

23. If boiled rice is given to him, he accepts it with (the formula), 'May Heaven, &c.,' and he partakes thereof twice. with (the formulas), 'May Brahman eat thee!'—'May Brahman partake of thee!'

24. If gruel is given to him, (as above) . . . . three times with (the formulas), 'May Brahman eat thee! '—'May Brahman partake of thee!'—'May Brahman drink thee!

KANDIKÂ 16.
1 1. Now each time after a lesson (of the Veda) is finished, in order to prevent his forgetting (the texts he has studied, the following prayer should be recited):

May my mouth be skilful; my tongue be honey-sweet speech. With my ears I have heard much; do not take away that which I have heard, which dwells in me.

The Brahman's word art thou; the Brahman's stand art thou; the Brahman's store-house art thou. Fulfilment art thou; peace art thou; unforgetfulness art thou; enter into my store-house of the Brahman. With the voice I cover thee! With the voice I cover thee! May I be able to form the vowels, to produce, to hold fast and to utter the guttural, pectoral, dental, and labial sounds. May my limbs grow strong, my voice, breath, eye, ear, honour, and power. What I have heard and studied, may that be fixed in my mind; may that be fixed in my mind.'

End of the Third Kânda.

End of Pâraskara's Grihya-sûtra.

Translation by Hermann Oldenberg, [1886],

Pâraskara's Grihya-sûtra.-Started

2007-11-11T20:25:00.000-08:00

All 61 parts published

2007-09-03T02:33:00.000-07:00

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

2007-09-03T02:30:00.000-07:00

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---------------

Apastamba-sutra part 60

2007-09-03T02:16:00.000-07:00

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.

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Apastamba-sutra Part 59

2007-09-03T02:12:00.000-07:00

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.

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Apastamba-sutra Part 58

2007-09-03T02:10:00.000-07:00

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.

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Apastamba-sutra Part 57

2007-09-03T02:06:00.000-07:00

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.

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Apastamba-sutra Part 56

2007-09-03T02:03:00.000-07:00

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.

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Apastamba-sutra Part 55

2007-09-03T02:01:00.000-07:00

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.'

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Apastamba-sutra Part 54

2007-09-03T01:55:00.000-07:00

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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Apastamba-sutra Part 53

2007-09-03T00:29:00.000-07:00

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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Apastamba-sutra Part 52

2007-09-03T00:22:00.001-07:00

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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Apastamba-sutra Part 51

2007-09-03T00:21:00.000-07:00

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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Apastamba-sutra Part 50

2007-09-03T00:18:00.000-07:00

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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Apastamba-sutra Part 49

2007-09-02T23:56:00.000-07:00

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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Apastamba-sutra Part 48

2007-09-02T23:34:00.000-07:00

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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Apastamba-sutra Part 47

2007-09-02T23:31:00.000-07:00

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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Apastamba-sutra Part 46

2007-09-02T23:24:00.000-07:00

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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Apastamba-sutra Part 45

2007-09-02T17:07:00.000-07:00

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,

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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

2007-09-02T17:04:00.000-07:00

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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Apastamba-sutra Part 43

2007-09-02T17:01:00.000-07:00

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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Apastamba-sutra Part 42

2007-09-02T16:57:00.000-07:00

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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Apastamba-sutra Part 41

2007-09-02T16:53:00.000-07:00

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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Apastamba-sutra Part 40

2007-09-02T09:45:00.000-07:00

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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Apastamba-sutra Part 39

2007-09-02T09:43:00.000-07:00

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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Apastamba-sutra Part 38

2007-09-02T09:41:00.000-07:00

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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Apastamba-sutra Part 37

2007-09-02T09:38:00.000-07:00

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.

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Thought/NRao

See the rules of behaviour or etiquette. We are today talking big about it in business.

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Apastamba-sutra Part 36

2007-09-02T09:35:00.000-07:00

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).

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Apastamba-sutra Part 35

2007-09-02T09:28:00.000-07:00

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
--------------------------------------------------------
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

2007-09-02T09:23:00.000-07:00

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

Apastamba-sutra Part 33

2007-09-02T09:21:00.000-07:00

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;

Apastamba-sutra Part 32

2007-09-02T09:18:00.000-07:00

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

Apastamba-sutra Part 31

2007-09-02T09:16:00.000-07:00

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

Vaidyanatha-Diksitiyam

2007-09-01T08:34:00.000-07:00

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".

Real Character and Spirit of Hindu Law

2007-09-01T00:06:00.000-07:00

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

Part 30 Apastamba-sutra

2007-08-28T03:01:00.000-07:00

1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been).
2. (He may) also (bathe) after having kept the student's vow for forty-eight, (thirty-six or twenty-four) years, (though he may not have mastered the Veda).
Some declare, that the student (shall bathe) after (having acquired) the knowledge of the Veda and after (the expiration of) his vow.
4. To all those persons who have bathed (In accordance with any of the above rules must be shown) the honour clue to a Snâtaka.
5. The reverence (shown to a Snâtaka) brings, however, different rewards according to the degree of devotion or of learning (possessed by the person honoured).
6. Now follow the observances (chiefly to be kept) by a Snâtaka.
7. He shall usually enter the village and leave it by the eastern or the northern gate.
8. During the morning and evening twilights, he shall sit outside the village, and not speak anything (referring to worldly matters).
9. (But an Agnihotrî, who is occupied at home by oblations in the morning and evening, must not go out; for) in the case of a conflict (of duties), that enjoined by the Veda is the more important.
10. He shall avoid all dyed dresses,
11. And all naturally black cloth.
12. He shall wear a dress that is neither shining,
13. Nor despicable, if he is able (to afford it).
14. And in the day-time he shall avoid to wrap up his head, except when voiding excrements.
15. But when voiding excrements, he shall envelop his head and place some (grass or the like) on the ground.
16. He shall not void excrements in the shade (of a tree, where travellers rest).
17. But he may discharge urine on his own shadow.
18. He shall not void excrements with his shoes on, nor on a ploughed field, nor on a path, nor in water.
19. He shall also avoid to spit into, or to have connection with a woman in water.
20. He shall not void excrements facing the fire, the sun, water, a Brâhmana, cows, or (images of) the gods.
21. He shall avoid to clean his body from excrements with a stone, a clod of earth, or with (boughs of) herbs or trees which he has broken off, whilst they were on the tree and full of sap.
22. If possible, he shall not stretch out his feet towards a fire, water, a Brâhmana, a cow, (iniages of) the gods, a door, or against the wind.
23. Now they quote also (the following verse):

Part 29 Apastambha-Sutras

2007-08-28T02:34:00.000-07:00

Pnenance/Penalties

1. And he shall take the foot of a bed instead of a staff and, proclaiming the name of his deed, he shall go about (saying), 'Who (gives) alms to the murderer of a Bhrûna?' Obtaining thus his livelihood in the village, he shall dwell in an empty house or under a tree, (knowing that) he is not allowed to have intercourse with Aryans. According to this rule he shall act until his last breath. He cannot be purified in this world. But (after death) his sin is taken away.
2. He even who slays unintentionally, reaps nevertheless the result of his sin.
3. (His guilt is) greater, (if he slays) intentionally.
4. The same (principle applies) also to other sinful actions,
5. And also to good works.
6. A Brâhmana shall not take a weapon into his hand, though he be only desirous of examining it. 7. In a Purâna (it has been declared), that he who slays an assailant does not sin, for (in that case) wrath meets wrath.
8. But Abhisastas shall live together in dwellings (outside the village); considering this their lawful (mode of life), they shall sacrifice for each other, teach each other, and marry amongst each other.
9. If they have begot sons, let them. say to them: 'Go out from amongst us, for thus the Âryas, (throwing the guilt) upon us, will receive you (amongst their number).'
10. For the organs do not become impure together with the man.
11. (The truth of) that may be learned from this (parallel case); a man deficient in limbs begets a son who possesses the full number of limbs.
12. Hârita declares that this is wrong.
13. A wife is similar to the vessel which contains the curds (for the sacrifice).
14. For if one makes impure milk curdle (by mixing it with whey and water) in a milk-vessel and stirs it, no sacrificial rite can be performed with (the curds produced from) that. Just so no intercourse
can be allowed with the impure seed which comes (from an Abhisasta).
15. Sorcery and curses (employed against a Brâhmana) cause a man to become impure, but not loss of caste.
16. Hârita declares that they cause loss of caste.
17. But crimes causing impurity must be expiated, (when no particular penance is prescribed,) by performing the penance enjoined for crimes causing loss of caste during twelve months, or twelve half months, or twelve twelve-nights, or twelve se’nnights, or twelve times three days, or twelve days, or seven days, or three days, or one day.
18. Thus acts causing impurity must be expiated according to the manner in which the (sinful) act has been committed (whether intentionally or unintentionally).
-------------------------
Thought by Nrao

Children will join back their caste

9. If they have begot sons, let them. say to them: 'Go out from amongst us, for thus the Âryas, (throwing the guilt) upon us, will receive you (amongst their number).'
10. For the organs do not become impure together with the man

---------------------------

For Part 30
http://grihyasutras.blogspot.com/2007/08/part-30-apastamba-sutra.html

Part 28 Apastambha-Sutras

2007-08-28T02:07:00.001-07:00

1. He who, under any conditions whatsoever, covets (and takes) another man's possessions is a thief; thus (teach) Kautsa and Hârita as well as Kanva and Pushkarasâdi.
2. Vârshyâyani declares, that there are exceptions to this law, in regard to some possessions.
3. (E.g.) seeds ripening in the pod, food for a draught-ox; (if these are taken), the owners (ought) not (to) forbid it.
4. To take even these things in too great a quantity is sinful.
5. Hârita declares, that in every case the permission (of the owner must be obtained) first.
6. He shall not go to visit a fallen teacher or blood relation.
7. Nor shall he accept the (means for procuring) enjoyments from such a person.
8. If he meets them accidentally he shall silently embrace (their feet) and pass on.
9. A mother does very many acts for her son, therefore he must constantly serve her, though she be fallen.
10. But (there shall be) no communion (with a fallen mother) in acts performed for the acquisition of spiritual merit.
11. Enjoyments taken unrighteously he shall give up; he shall say, 'I and sin (do not dwell together).' Clothing himself with a garment reaching from the navel down to the knee, bathing daily, morn, noon, and evening, eating food which contains neither milk nor pungent condiments, nor salt, he shall not enter a house for twelve years.
12. After that he (may be) purified.
13. Then he may have intercourse with Aryans.
14. This penance may also be employed in the case of the other crimes which cause loss of caste (for which no penance has been ordained above).
15. But the violator of a Guru's bed shall enter a hollow iron image and, having caused a fire to be lit on both sides, he shall burn himself.
16. According to Hârita, this (last-mentioned penance must) not (be performed).
17. For he who takes his own or another's life becomes an Abhisasta.
18. He (the violator of a Guru's bed) shall perform to his last breath (the penance) prescribed by that rule (Sûtra 11). He cannot be purified in this world. But (after death) his sin is taken away.
19. He who has unjustly forsaken his wife shall put on an ass's skin, with the hair turned outside, and beg in seven houses, saying, 'Give alms to him who forsook his wife.' That shall be his livelihood for six months.
20. But if a wife forsakes her husband, she shall
perform the twelve-night Krikkhra penance for as long a time.
21. He who has killed a Bhrûna (a man learned in the Vedas and Vedângas and skilled in the performance of the rites) shall put on the skin of a dog or of an ass, with the hair turned outside, and take a human skull for his drinking-vessel,

part 27 Apastamba-sutra

2007-08-28T02:05:00.000-07:00

1. After having eaten sesamum or having fasted on the full moon day of the month Srâvana July-August), he may on the following day bathe in the water of a great river and offer (a burnt-oblation of) one thousand pieces of sacred fuel, whilst. reciting the Gâyatrî, or he may mutter (the Gâyatrî) as many times.
2. Or he may perform Ishtis and Soma-sacrifices for the sake of purifying himself (from his sins),
3. After having eaten forbidden food, he must fast, until his entrails are empty.
4. That is (generally) attained after seven days.
5. Or he may during winter and during the dewy
season (November-March) bathe in cold water both morning and evening.
6. Or he may perform a Krikkhra penance, which lasts twelve days.
7. The rule for the Krikkhra penance of twelve days (is the following): For three days he must not eat in the evening, and then for three days not in the morning; for three days he must live on food which has been given unasked, and three days he must not eat anything.
8. If he repeats this for a year, that is called a Krikkhra penance, which lasts for a year.
9. Now follows another penance. He who has committed even a great many sins which do not cause him to fall, becomes free from guilt, if, fasting, he recites the entire Sâkhâ of his Veda three times consecutively.
10. He who cohabits with a non-Aryan woman, he who lends money at interest, he who drinks (other) spirituous liquors (than Surâ), he who praises everybody in a manner unworthy of a Brâhmana, shall sit on grass, allowing his back to be scorched (by the sun).
11. A Brâhmana removes the sin which he committed by serving one day and night (a man of) the black race, if he bathes for three years, eating at every fourth meal-time.

Part 26 Apastamba

2007-08-28T01:58:00.000-07:00

Penance for some more crimes/sins

1. (The same penance must be performed), if a milch-cow or a full-grown ox (has been slain), without a reason.
2. And for other animals (which have no bones), if an ox-load of them has been killed.
3. He who abuses a person who (on account of his venerability) ought not to be abused, or speaks an untruth (regarding any small matter) must abstain for three days from milk, pungent condiments, and salt.
4. (If the same sins have been committed) by a Sûdra, he must fast for seven days.
5. And the same (penances must also be performed) by women, (but not those which follow).
6. He who cuts off a limb of a person for whose murder he would become an Abhisasta (must perform the penance prescribed for killing a Sûdra), if the life (of the person injured) has not been endangered.
7. He who has been guilty of conduct unworthy of an Aryan, of calumniating others, of actions contrary to the rule of conduct, of eating or drinking things forbidden, of connection with a woman of the Sûdra caste, of an unnatural crime, of performing; magic rites with intent (to harm his enemies) or (of hurting others) unintentionally, shall bathe and sprinkle himself with water, reciting the (seven) verses addressed to the Waters, or the verses addressed to Varuna, or (other verses chosen from the Anuvâka, called) Pavitra, in proportion to the frequency with which the crime has been committed.
8. A (student) who has broken the vow of chastity, shall offer to Nirriti an ass, according to the manner of the Pâkayagña-rites.
9. A Sûdra shall eat (the remainder) of that (offering).
10. (Now follows) the penance for him who transgresses the rules of studentship.
11. He shall for a year serve his teacher silently, emitting speech only during the daily study (of the Veda, in announcing necessary business to) his teacher or his teacher's wife, and whilst collecting alms.
12. The following penances) which we are going to proclaim, may be performed for the same sin, and also for other sinful acts, which do not cause loss of caste.
13. He may either offer oblations to Kâma and Manyu (with the following two Mantras), 'Kâma (passion) has done it; Manyu (anger) has done it.' Or he may mutter (these Mantras).
14. Or, after having eaten sesamum or fasted on the days of the full and new moon he may, on the following day bathe, and stopping his breath, repeat the Gâyatrî one thousand times, or he may do so without stopping his breath.

For Part 27

http://grihyasutras.blogspot.com/2007/08/part-27-apastamba-sutra.html

Part 25 Apstambha-Sutras

2007-08-20T23:39:00.000-07:00

Penance for theft etc. and killing of some animals

1. He who has had connection with a Guru's wife shall cut off his organ together with the testicles, take them into his joined hands and walk towards the south without stopping, until he falls down dead.
2. Or he may die embracing a heated metal image of a woman.
3. A drinker of spirituous liquor shall drink exceedingly hot liquor so that he dies.
4. A thief shall go to the king with flying hair, carrying a club on his shoulder, and tell him his deed. He (the king) shall give him a blow with that (club). If the thief dies, his sin is expiated.
5. If he is forgiven (by the king), the guilt falls upon him who forgives him,
6. Or he may throw himself into the fire, or perform repeatedly severe austerities,
7. Or he may kill himself by diminishing daily his portion of food,
8. Or he may perform Krikkhra penances (uninterruptedly) for one year.
9. Now they quote also (the following verse):
10. Those who have committed a theft (of gold), drunk spirituous liquor, or had connection with a Guru's wife, but not those who have slain a Brâhmana, shall eat every fourth meal-time a little food, bathe at the times of the three libations (morning, noon, and evening), passing the day standing and the night sitting. After the lapse of three years they throw off their guilt.
11. (A man of any caste) excepting the first, who has slain a man of the first caste, shall go on a battle-field and place himself (between the two hostile armies). There they shall kill him (and thereby he becomes pure).
12. Or such a sinner may tear from his body and make the priest offer as a burnt-offering his hair, skin, flesh, and the rest, and then throw himself into the fire. 1
13. If a crow, a chameleon, a peacock, a Brâhmanî duck, a swan, the vulture called Bhâsa, a frog, an ichneumon, a musk-rat, or a dog has been killed, then the same penance as for a Sûdra must be performed.

For Part 26
http://grihyasutras.blogspot.com/2007/08/part-26-apastamba.html

Part 24 Apastambha-Sutras

2007-08-20T23:37:00.000-07:00

Penance for Killing persons

1. He who has killed a Kshatriya shall give a thousand cows (to Brâhmanas) for the expiation of his sin.
2. (He shall give) a hundred cows for a Vaisya,
3. Ten for a Sûdra,
4. And in every one (of these cases) one bull (must be given) in excess (of the number of cows) for the sake of expiation.
5. And if women of the (three castes mentioned have been slain) the same (composition must be paid).
6. He who has slain a man belonging to the two (first-mentioned castes) who has studied the Veda, or had been initiated for the performance of a Soma-sacrifice, becomes an Abhisasta.
7. And (he is called an Abhisasta) who has slain a man belonging merely to the Brâhmana caste (though he has not studied the Veda or been initiated for a Soma-sacrifice),
8. Likewise he who has destroyed an embryo of a (Brâhmana, even though its sex be) undistinguishable,
9. Or a woman (of the Brâhmana caste) during her courses.
10. (Now follows) the penance for him (who is an Abhisasta).
11. He (himself) shall erect a hut in the forest, restrain his speech, carry (on his stick) the skull (of the person slain) like a flag, and cover the space from his navel to his knees with a quarter of a piece of hempen cloth.
12. The path for him when he goes to a village, is the space between the tracks (of the wheels).
13. And if he sees another (Ârya), he shall step out of the road (to the distance of two yards).
14. He shall go to the village, carrying a broken tray of metal of an inferior quality.
15. He may go to seven houses only, (crying,) 'Who will give alms to an Abhisasta?'
16. That is (the way in which he must gain) his livelihood.
17. If he does not obtain anything (at the seven houses), he must fast.
18. And (whilst performing this penance) he must tend cows.
19. When they leave and enter the village, that is the second occasion (on which he may enter) the village.
20. After having performed (this penance) for twelve years, he must perform) the ceremony known (by custom), through which he is re-admitted into the society of the good.
21. Or (after having performed the twelve years' penance), he may build a hut on the path of robbers, and live there, trying to take from them the cows of Brâhmanas. He is free (from his sin), when thrice he has been defeated by them, or when he has vanquished them.
22. Or he is freed (from his sin), if (after the twelve years' penance) he bathes (with the priests) at the end of a horse-sacrifice.
23. This very same (penance is ordained) for him who, when his duty and love of gain come into conflict, chooses the gain.
24. If he has slain a Guru or a Brâhmana, who has studied the Veda and finished the ceremonies of a Soma-sacrifice, he shall live according to this very same rule until his last breath.
25. He cannot be purified in this life. But his sin is removed (after death).

For Part 25
http://grihyasutras.blogspot.com/2007/08/part-25-apstambha-sutras.html

Part 23 Apstambha-Sutras

2007-08-20T23:36:00.000-07:00

1. That Brâhmana, who is wise and recognises all creatures to be in the Âtman, who pondering (thereon) does not become bewildered, and who recognises the Âtman in every (created) thing, shines, indeed, in heaven.
2. He, who is intelligence itself and subtler than the thread of the lotus-fibre, pervades the universe, and who, unchangeable and larger than the earth, contains the universe; he, who is different from the knowledge of this world, obtained by the senses and identical with its objects, possesses the highest (form consisting of absolute knowledge). From him, who divides himself, spring all (created) bodies. He is the primary cause, he is eternal, he is unchangeable.

Yoga

3. But the eradication of the faults is brought about in this life by the means (called Yoga). A wise man who has eradicated the (faults) which destroy the creatures, obtains salvation.
4. Now we will enumerate the faults which tend to destroy the creatures.
5. (These are) anger, exultation, grumbling, covetousness, perplexity, doing injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, neglect to keep the senses in subjection, neglect to concentrate the mind. The eradication of these (faults) takes place through the means of (salvation called) Yoga.
6. Freedom from anger, from exultation, from grumbling, from covetousness, from perplexity, from hypocrisy (and) hurtfulness; truthfulness, moderation in eating, silencing a slander, freedom from envy, self-denying liberality, avoiding to accept gifts, uprightness, affability, extinction of the passions, subjection of the senses, peace with all created beings, concentration (of the mind on the contemplation of the Âtman), regulation of one's conduct according to that of the Âryas, peacefulness and contentedness;--these (good qualities) have been settled by the agreement (of the wise) for all (the four) orders; he who, according to the precepts of the sacred law, practises these, enters the universal soul.

For Part 24
http://grihyasutras.blogspot.com/2007/08/part-24-apstambha-sutras.html

Part 22 Apstambha-Sutras

2007-08-20T23:35:00.000-07:00

Understanding and realising the Atman

1. He shall employ the means which tend to the acquisition of (the knowledge of) the Âtman, which are attended by the consequent (destruction of the passions, and) which prevent the wandering (of the mind from its object, and fix it on the contemplation of the Âtman).
2. There is no higher (object) than the attainment of (the knowledge of the) Âtman.
3. We shall quote the verses (from the Veda) which refer to the attainment of (the knowledge of) the Âtman.
4. All living creatures are the dwelling of him who lies enveloped in matter, who is immortal and who is spotless. Those become immortal who worship him who is immovable and lives in a movable dwelling.
5. Despising all that which in this world is called an object (of the senses) a wise man shall strive after the (knowledge of the) Âtman.
6. O pupil, I, who had not recognised in my own self the great self-luminous, universal, (absolutely) free Âtman, which must be obtained without the mediation of anything else, desired (to find) it in others (the senses). (But now as I have obtained the pure knowledge, I do so no more.) Therefore follow thou also this good road that leads to welfare (salvation), and not the one that leads into misfortune (new births).
7. It is he who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchangeable, destitute of limbs, of voice, of the (subtle) body,
(even) of touch, exceedingly pure; he is the universe, he is the highest goal; (he dwells in the middle of the body as) the Vishuvat day is (the middle of a Sattra-sacrifice); he, indeed, is (accessible to all) like a town intersected by many streets.
8. He who meditates on him, and everywhere and always lives according to his (commandments), and who, full of devotion, sees him who is difficult to be seen and subtle, will rejoice in (his) heaven.

For Part 23
http://grihyasutras.blogspot.com/2007/08/part-23-apstambha-sutras.html

Part 21 Apstamba-Sutras

2007-08-20T23:32:00.002-07:00

1. With Muñga-grass, Balbaga-grass (and articles made of them), roots, and fruits,
2. And with (other kinds of) grass and wood which have not been worked up (into objects of use).
3. He shall not be too eager (after such a livelihood).
4. If he obtains (another lawful) livelihood, he shall leave off (trading).

Fallen men

5. Intercourse with fallen men is not ordained,
6. Nor with Apapâtras.
7. Now (follows the enumeration of) the actions which cause loss of caste (Patanîya).
8. (These are) stealing (gold), crimes whereby one becomes an Abhisasta, homicide, neglect of the Vedas, causing abortion, incestuous connection with relations born from the same womb as one's mother or father, and with the offspring of such persons, drinking spirituous liquor, and intercourse with persons the intercourse with whom is forbidden.
9. That man falls who has connection with a female friend of a female Guru, or with a female friend of a male Guru, or with any married woman.
10. Some (teachers declare), that he does not fall by having connection with any other married female except his teacher's wife.
11. Constant commission of (other) sins (besides those enumerated above) also causes a man to lose his caste.
12. Now follows (the enumeration of) the acts which make men impure (Asukikara).
13. (These are) the cohabitation of Aryan women with Sûdras,
14. Eating the flesh of forbidden (creatures),
15. As of a dog, a man, village cocks or pigs, carnivorous animals,
16. Eating the excrements of men,
17. Eating what is left by a Sûdra, the cohabitation of Aryans with Apapâtra women.
18. Some declare, that these acts also cause a man to lose his caste.
19. Other acts besides those (enumerated) are causes of impurity.
20. He who learns (that a man has) committed a sin, shall not be the first to make it known to others; but he shall avoid the (sinner), when performing religious ceremonies.

For Part 22
http://grihyasutras.blogspot.com/2007/08/part-22-apstambha-sutras.html

Sitemeter installed

2007-08-20T23:32:00.001-07:00

The sitemeter was installed on 21st August 2007.

Apstambha-Sutras Part 20

2007-08-20T00:27:00.001-07:00

1. He shall not fulfil his sacred duties merely in order to acquire these worldly objects (as fame, gain, and honour).
2. For when they ought to bring rewards, (duties thus fulfilled) become fruitless.
3. (Worldly benefits) are produced as accessories (to the fulfilment of the law), just as in the case of a mango tree, which is planted in order to obtain fruit, shade and fragrance (are accessory advantages).
4. But if (worldly advantages) are not produced, (then at least) the sacred duties have been fulfilled.
5. Let him not become irritated at, nor be deceived by the speeches of hypocrites, of rogues, of infidels, and of fools.
6. For Virtue and Sin do not go about and say, 'Here we are;' nor do gods, Gandharvas, or Manes say (to men), 'This is virtue, that is sin.'
7. But that is virtue, the practice of which wise men of the three twice-born castes praise; what they blame, is sin.
8. He shall regulate his course of action according to the conduct which in all countries is unanimously approved 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.
9. Acting thus he will gain both worlds.

Trading by a Brahman

10. Trade is not lawful for a Brâhmana.
11. In times of distress he may trade in lawful merchandise, avoiding the following (kinds), that are forbidden:
12. (Particularly) men, condiments and liquids, colours, perfumes, food, skins, heifers, substances
used for glueing (such as lac), water, young cornstalks, substances from which spirituous liquor may be extracted, red and black pepper, corn, flesh, arms, and the hope of rewards for meritorious deeds.
13. Among (the various kinds of) grain he shall especially not sell sesamum or rice (except he have grown them himself).
14. The exchange of the one of these (abovementioned goods) for the other is likewise unlawful.
15. But food (may be exchanged) for food, and slaves for slaves, and condiments for condiments, and perfumes for perfumes, and learning for learning.
16. Let him traffic with lawful merchandise which he has not bought,

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Thought by NRao

7. But that is virtue, the practice of which wise men of the three twice-born castes praise; what they blame, is sin.
8. He shall regulate his course of action according to the conduct which in all countries is unanimously approved 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.

The above rule speaks of the necessity of collective decision making by intellectuals, government machinery and farmers and businessmen.

For Part 21
http://grihyasutras.blogspot.com/2007/08/part-21-apstamba-sutras.html

Apstambha-Sutras Part 19

2007-08-20T00:02:00.000-07:00

1. A drunkard, a madman, a prisoner, he who learns the Veda from his son, a creditor who sits with his debtor (hindering the fulfilment of his duties), a debtor who thus sits (with his creditor, are persons whose food must not be eaten) as long as they are thus engaged or in that state.
2. Who (then) are those whose food may be eaten?
3. Kanva declares, that it is he who wishes to give.
4. Kautsa declares, that it is he who is holy.
5. Vârshyâyani declares, that it is every giver (of food).
6. For if guilt remains fixed on the man (who committed a crime, then food given by a sinner) may be eaten (because the guilt cannot leave the sinner). But if guilt can leave (the sinner at any time, then food given by the sinner may be eaten because) he becomes pure by the gift (which he makes).
7. Offered food, which is pure, may be eaten, according to Eka, Kunika, Kânva, Kutsa, and Pushkarasâdi.
8. Vârshyâyani's opinion is, that (food) given unasked (may be accepted) from anybody.
9. (Food offered) willingly by a holy man may be eaten.
10. Food given unwillingly by a holy man ought not to be eaten.
11. Food offered unasked by any person whatsoever may be eaten,
12. 'But not if it be given after an express previous announcement;' thus says Hârita.
13. Now they quote also in a Purâna the following two verses:
'The Lord of creatures has declared, that food offered unasked and brought by the giver himself, may be eaten, though (the giver be) a sinner, provided the gift has not been announced beforehand. The Manes of the ancestors of that man who spurns such food, do not eat (his oblations) for fifteen years, nor does the fire carry his offerings (to the gods).'
14. (Another verse from a Purâna declares): 'The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.'
15. Now (in confirmation of this) they quote (the following verse): 'The murderer of a Brâhmana learned in the Veda heaps his guilt on his guest, an innocent man on his calumniator, a thief set at liberty on the king, and the petitioner on him who makes false promises.'

For Part 20
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-20.html

Apstambha-Sutras Part 18

2007-08-19T23:45:00.000-07:00

1. Honey, uncooked (grain), venison, land, roots, fruits, (a promise of) safety, a pasture for cattle, a house, and fodder for a draught-ox may be accepted (even) from an Ugra.
2. Hârita declares, that even these (presents) are to be accepted only if they have been obtained by a pupil.
3. Or they (Brâhmana householders) may accept (from an Ugra) uncooked or (a little) unflavoured boiled food.
4. (Of such food) they shall not take a great quantity (but only so much as suffices to support life).
5. If (in times of distress) he is unable to keep himself, he may eat (food obtained from anybody),
6. After having touched it (once) with gold,
7. Or (having touched it with) fire.
8. He shall not be too eager after (such a way of living). He shall leave it when he has obtained a (lawful) livelihood.

Rules regarding eating food by Brahmana

9. (A student of the Brahmanic caste) who has returned home shall not eat (in the house) of people belonging to the three tribes, beginning with the Kshatriya (i. e. of Kshatriyas, Vaisyas, and Sûdras).
10. He may (usually) eat (the food) of a Brâhmana on account of (the giver's) character (as a Brâhmana). It must be avoided for particular reasons only.
11. He shall not eat in a house where (the host) performs a rite which is not a rite of penance, whilst he ought to perform a penance.
12. But when the penance has been performed, he may eat (in that house).
13. According to some (food offered by people) of any caste, who follow the laws prescribed for them, except that of Sûdras, may be eaten.
14. (In times of distress) even the food of a Sûdra, who lives under one's protection for the sake of spiritual merit, (may be eaten).
15. He may eat it, after having touched it (once) with gold or with fire. He shall not be too eager after (such a way of living). He shall leave it when he obtains a (lawful) livelihood.
16. Food received from a multitude of givers must not be eaten,
17. Nor food offered by a general invitation (to all comers).
18. Food offered by an artisan must not be eaten,
19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas),
20. Nor (that of men) who live by letting lodgings or land.
21. A (professional) physician is a person whose food must not be eaten,
22. (Also) a usurer,
23. (Also) a Brâhmana who has performed the Dîkshanîyeshti (or initiatory ceremony of the Soma-sacrifice) before he has bought the king (Soma).
24. (The food given by a person who has performed the Dîkshanîyeshti may be eaten), when the victim sacred to Agni and Soma has been slain.
25. Or after that the omentum of the victim (sacred to Agni and Soma) has been offered.
26. For a Brâhmana declares, 'Or they may eat of the remainder of the animal, after having set apart a portion for the offering.'
27. A eunuch (is a person whose food must not be eaten),
28. (Likewise) the (professional) messenger employed by a king (or others),
29. (Likewise a Brâhmana) who offers substances that are not fit for a sacrifice,
30. (Likewise) a spy,
31. (Also) a person who has become an ascetic without (being authorized thereto by) the rules (of the law),
32. (Also) he who forsakes the sacred fires without performing the sacrifice necessary on that occasion),
33. Likewise a learned Brâhmana who avoids everybody, or eats the food of anybody, or neglects the (daily) recitation of the Veda, (and) he whose (only living) wife is of the Sûdra caste.

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Thought by NRao

Interesting

13. According to some (food offered by people) of any caste, who follow the laws prescribed for them, except that of Sûdras, may be eaten.

For Part 19
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-19.html

Part 17 Apstambha-Sutras

2007-08-19T23:42:00.000-07:00

Rules regarding food continued

1. A Sûdra touches him, (then he shall leave off eating).
2. Nor shall he eat sitting in the same row with unworthy people.
3. Nor shall he eat (sitting in the same row with persons) amongst whom one, whilst they eat, rises and gives his leavings to his pupils or sips water;
4. Nor (shall he eat) where they give him food, reviling him.
5. Nor (shall he eat) what has been smelt at by men or other (beings, as cats).
6. He shall not eat in a ship,
7. Nor on a wooden platform.
8. He may eat sitting on ground which has been purified (by the application of cowdung and the like).
9. (If he eats) out of an earthen vessel, he shall eat out of one that has not been used (for cooking).
10. (If he can get) a used vessel (only, he shall eat from it), after having heated it thoroughly.
11. A vessel made of metal becomes pure by being scoured with ashes and the like.
12. A wooden vessel becomes pure by being scraped.
13. At a sacrifice (the vessels must be cleaned) according to the precepts of the Veda.
14. He shall not eat food which has been bought or obtained ready-prepared in the market.
15. Nor (shall he eat) flavoured food (bought in the market) excepting raw meat, honey, and salt.
16. Oil and clarified butter (bought in the market) he may use, after having sprinkled them with water.
17. Prepared food which has stood for a night, must neither be eaten nor drunk.
18. Nor (should prepared food) that has turned sour (be used in any way).
19. (The preceding two rules do) not (hold good in regard to) the juice of sugar-cane, roasted rice-grains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees.
20. (Substances which have turned) sour without being mixed with anything else (are to be avoided).
21. All intoxicating drinks are forbidden.
22. Likewise sheep's milk,
23. Likewise the milk of camels, of does, of animals that give milk while big with young, of those that bear twins, and of (one-hoofed animals),
24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first) ten days (after their giving birth to young ones),
25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors,
26. (Likewise) red garlic, onions, and leeks,
27. Likewise anything else which (those who are learned in the law) forbid.
28. Mushrooms ought not to be eaten; that has been declared in a Brâhmana;
29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village pigs, of Sarabhas, and of cattle.
30. (But the meat) of milch-cows and oxen may be eaten.
31. The Vâgasaneyaka declares 'bull's flesh is fit for offerings.'
32. Amongst birds that scratch with their feet for, food, the (tame) cock (must not be eaten).
33. Amongst birds that feed thrusting forward their beak, the (heron, called) Plava (or Sakatabila, must not be eaten).
34. Carnivorous (birds are forbidden),
35. Likewise the swan, the Bhâsa, the Brâhmanî duck, and the falcon.
36. Common cranes and Sâras-cranes (are not to
be eaten) with the exception of the leather-nosed Lakshmana.
37. Five-toed animals (ought not to be eaten) with the exception of the iguana, the tortoise, the porcupine, the hedgehog, the rhinoceros, the hare, and the Pûtikhasha.
38. Amongst fishes, the Keta ought not to be eaten,
39. Nor the snake-headed fish, nor the alligator, nor those which live on flesh only, nor those which are misshaped (like) mermen.

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Thought by Nrao

Surprising: (But the meat) of milch-cows and oxen may be eaten.

17. Prepared food which has stood for a night, must neither be eaten nor drunk.
18. Nor (should prepared food) that has turned sour (be used in any way).
19. (The preceding two rules do) not (hold good in regard to) the juice of sugar-cane, roasted rice-grains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees.

for Part 18
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-18.html

KHANDA 16. Apstambha-Sutras

2007-08-19T23:33:00.000-07:00

Procedure for achaman (sipping of water)

1. He shall not drink water standing or bent forwards.
2. Sitting he shall sip water (for purification) thrice, the water penetrating to his heart.
3. He shall wipe his lips three times.
4. Some (declare, that he shall do so) twice.
5. He shall then touch (his lips) once (with the three middle fingers).
6. Some (declare, that he shall do so) twice.
7. Having sprinkled water on his left hand with his right, he shall touch both his feet, and his head and (the following three) organs, the eyes, the nose, and the ears.
8. Then he shall wash (his hands).
9. But if he is going to eat he shall, though pure, twice sip water, twice wipe (his mouth), and once touch (his lips).
10. He shall rub the gums and the inner part of his lips (with his finger or with a piece of wood) and then sip water.
11. He does not become impure by the hair (of his moustaches) getting into his mouth, as long as he does not touch them with his hand.
12. If (in talking), drops (of saliva) are perceived to fall from his mouth, then he shall sip water.
13. Some declare, that if (the saliva falls) on the ground, he need not sip water.
14. On touching during sleep or in sternutation the effluvia of the nose or of the eyes, on touching blood, hair, fire, kine, a Brâhmana, or a woman, and after having walked on the high road, and after having touched an (thing or man), and after having put on his lower garment, he shall either bathe or sip or merely touch water (until he considers himself clean).
15. (Or he may touch) moist cowdung, wet herbs, or moist earth.

Some rules regarding food

16. He shall not eat meat which has been cut with a sword (or knife) used for killing.
17. He shall not bite off with his teeth (pieces from) cakes (roots or fruits).
18. He shall not eat in the house of a (relation within six degrees) where a person has died, before the ten days (of impurity) have elapsed.
19. (Nor shall he eat in a house) where a lying-in woman has not (yet) come out (of the lying-in chamber),
20. (Nor in a house) where a corpse lies.
21. Food touched by a (Brâhmana or other high-caste person) who is impure, becomes impure, but not unfit for eating.
22. But what has been brought (be it touched or not) by an impure Sûdra, must not be eaten,
23. Nor that food in which there is a hair,
24. Or any other unclean substance.
25. (Nor must that food be eaten) which has been touched with an unclean substance (such as garlic),
26. Nor (that in which) an insect living on impure substances (is found),
27. Nor (that in which) excrements or limbs of a mouse (are found),
28. Nor that which has been touched by the foot (even of a pure person),
29. Nor what has been (touched) with the hem of a garment,
30. Nor that which has been looked at by a dog or an Apapâtra,
31. Nor what has been brought in the hem of a garment, (even though the garment may be clean),
32. Nor what has been brought at night by a female slave.
33. If during his meal,

For Part 17
http://grihyasutras.blogspot.com/2007/08/part-17-apstambha-sutras.html

BLOG MAP

2007-08-19T09:42:00.000-07:00

BLOG MAP

Apastamba Dharma Sutra

Part 1
http://grihyasutras.blogspot.com/2007/08/apastambha-grihya-sutras-part-i-prasna.html

Part 2
http://grihyasutras.blogspot.com/2007/08/apastambha-grihya-sutras-part-2-prasna.html

Part 3
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-3-prasna-i-khanda.html

Part 4
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-4-prasna-i-khanda.html

Part 5

http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-5-prasna-i-khanda.html

Part 6

http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-6-prasna-i-khanda.html

Part 7

http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-7-prasna-i-khanda.html

Part 8

http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-8-prasna-i-khanda.html

Part 9

http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-9-prasna-i-khanda.html

Part 10

http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-10-prasna-i.html

Part 11

http://grihyasutras.blogspot.com/2007/08/khanda-11-apstambha-sutras.html

Part 12

http://grihyasutras.blogspot.com/2007/08/khanda-12-apstambha-sutras.html

Part 13

http://grihyasutras.blogspot.com/2007/08/khanda-13-apstambha-sutras.html

Part 14

http://grihyasutras.blogspot.com/2007/08/part-14-apstambha-sutras.html

Part 15

http://grihyasutras.blogspot.com/2007/08/part-15-apstambha-grihya-sutras.html

http://grihyasutras.blogspot.com/2007/08/khanda-16-apstambha-sutras.html

http://grihyasutras.blogspot.com/2007/08/part-17-apstambha-sutras.html

http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-18.html

http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-19.html

http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-20.html

Part 21

http://grihyasutras.blogspot.com/2007/08/part-21-apstamba-sutras.html

http://grihyasutras.blogspot.com/2007/08/part-22-apstambha-sutras.html

http://grihyasutras.blogspot.com/2007/08/part-23-apstambha-sutras.html

http://grihyasutras.blogspot.com/2007/08/part-24-apstambha-sutras.html

http://grihyasutras.blogspot.com/2007/08/part-25-apstambha-sutras.html

http://grihyasutras.blogspot.com/2007/08/part-26-apastamba.html

http://grihyasutras.blogspot.com/2007/08/part-27-apastamba-sutra.html

http://grihyasutras.blogspot.com/2007/08/part-28-apastambha-sutras.html

http://grihyasutras.blogspot.com/2007/08/part-29-apastambha-sutras.html

http://grihyasutras.blogspot.com/2007/08/part-30-apastamba-sutra.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-31.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-32.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-33.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-34.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-35.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-36.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-37.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-38.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-39.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-40.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-41.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-42.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-43.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-44.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-45.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-46.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-47.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-48.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-49.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-50.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-51.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-52.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-53.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-54.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-55.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-56.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-57.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-58.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-59.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-60.html

http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-61.html

Part 15 Apstambha Grihya Sutras

2007-08-18T09:08:00.000-07:00

1. When he shows his respect to Gurus or aged persons or guests, when he offers a burnt-oblation (or other sacrifice), when he murmurs prayers at dinner, when sipping water and during the (daily) recitation of the Veda, his garment (or his sacrificial thread) shall pass over his left shoulder and under his right arm.

Achamana for Purity

2. By sipping (pure) water, that has been collected on the ground, he becomes pure.
3. Or he, whom a pure person causes to sip water, (becomes also pure).
4. He shall not sip rain-drops.
5. (He shall not sip water) from a (natural) cleft in the ground.
6. He shall not sip water heated (at the fire) except for a particular reason (as sickness).
7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands).
8. If he can (find water to sip) he shall not remain impure (even) for a muhûrta.
9. Nor (shall he remain) naked (for a muhûrta if he can help it).
10. Purification (by sipping water) shall not take place whilst he is (standing) in the water.
11. Also, when he has crossed a river, he shall purify himself by sipping water.
12. He shall not place fuel on the fire, without having sprinkled it (with water).
13. (If he is seated in company with) other unclean persons on a seat consisting of a confused heap of straw, and does not touch them, he may consider himself pure.
14. (The same rule applies, if he is seated) on grass or wood fixed in the ground.
15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water.
16. If he has been touched by a dog, he shall bathe, with his clothes on;
17. Or he becomes pure, after having washed that part (of his body) and having touched it with fire and again washed it, as well as his feet, and having sipped water.
18. Unpurified, he shall not approach fire, (so near that he can feel the heat).
19. Some declare, that (he shall not approach nearer) than the length of an arrow.
20. Nor shall he blow on fire with his breath.
21. Nor shall he place fire under his bedstead.
22. It is lawful for a Brâhmana to dwell in a village, where there is plenty of fuel and water, (and) where he may perform the rites of purification by himself.
23. When he has washed away the stains of urine and fæces after voiding urine or fæces, the stains of food (after dinner), the stains of the food eaten the day before (from his vessels), and the stains of semen, and has also washed his feet and afterwards has sipped water, he becomes pure.

Thought by Nrao

When he has washed away the stains of urine and fæces after voiding urine or fæces, the stains of food (after dinner), the stains of the food eaten the day before (from his vessels), and the stains of semen, and has also washed his feet and afterwards has sipped water, he becomes pure.

The custom washing feet after eating is continued even today. But in flats, where dining table eating is the rule, and the floor becomes wet due to repeated washing of feet by people, people do not wash their feet anymore after eating.

For part 16
http://grihyasutras.blogspot.com/2007/08/khanda-16-apstambha-sutras.html

Part 14 Apstambha-Sutras

2007-08-18T09:02:00.000-07:00

1. (That is to say) the Agnihotra, hospitality,
2. And what else of this kind (is ordained).
3. He whom (a student) asks for instruction, shall certainly not refuse it;
4. Provided he does not see in him a fault, (which disqualifies him from being taught).
5. If by chance (through the pupil's stupidity the teaching) is not completed, obedience towards the (teacher is the pupil's only refuge).
6. Towards a mother (grandmother and great-grandmother) and a father (grandfather and great-grandfather) the same obedience must be shown as towards a teacher.

Embracing the feet of Guru and family members

7. The feet of all Gurus must be embraced (every day) by a student who has returned home;
8. And also on meeting them, after returning from a journey.
9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority.
10. And respect (must) always (be shown to one's elders and betters), according to the injunction (given above and according to the order of their seniority).
11. He shall salute an officiating priest, a father-in-law, a father's brother, and a mother's. brother, (though they may be) younger than he himself, and (when saluting) rise to meet them.
12. Or he may silently embrace their feet.
13. A friendship kept for ten years with fellow citizens (is a reason for giving a salutation, and so is) a friendship, contracted at school, which has lasted for five years. But a learned Brâhmana (known) for less than three years, must be saluted.
14. If the age (of several persons whom one meets) is exactly known, one must salute the eldest (first).
15. He need not salute a person, who is not a Guru, and who stands in a lower or higher place than he himself.
16. Or he may descend or ascend (to the place where such a person stands) and salute him.
17. But every one (Gurus and others) he shall salute, after having risen (from his seat).
18. If he is impure, he shall not salute (anybody);
19. (Nor shall he salute) a person who is impure.
20. Nor shall he, being impure, return a salutation.
21. Married women (must be saluted) according to the (respective) ages of their husbands.
22. He shall not salute with his shoes on, or his head wrapped up, or his hands full.
23. In saluting women, a Kshatriya or a Vaisya he shall use a pronoun, not his name.
24. Some (declare, that he shall salute in this manner even) his mother and the wife of his teacher.
25. Know that a Brâhmana of ten years and a Kshatriya of a hundred years stand to each other in the relation of father and son. But between those two the Brâhmana is the father.

Enquiry on meeting
26. A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).
27. (He shall ask under the same conditions) a Kshatriya, about his health (employing the word anâmaya);
28. A Vaisya if he has lost anything (employing the word anashta).
29. A Sûdra, about his health (employing the word ârogya).
30. He shall not pass a learned Brâhmana without addressing him;
31. Nor an (unprotected) woman in a forest (or any other lonely place).
-------------------------------------------
Thought by NRao
Married women (must be saluted) according to the (respective) ages of their husbands.

Enquiries

A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).
27. (He shall ask under the same conditions) a Kshatriya, about his health (employing the word anâmaya);
28. A Vaisya if he has lost anything (employing the word anashta).
29. A Sûdra, about his health (employing the word ârogya).
30. He shall not pass a learned Brâhmana without addressing him;
31. Nor an (unprotected) woman in a forest (or any other lonely place).

For Part 15
http://grihyasutras.blogspot.com/2007/08/part-15-apstambha-grihya-sutras.html

KHANDA 13 Apstambha-Sutras

2007-08-18T08:41:00.000-07:00

1. The oblation to the gods accompanied by the exclamation Svâhâ, which may consist even of a piece of wood only; the offering to the Manes accompanied by the exclamation Svadhâ, which may consist even of a vessel with water only; the daily recitation.
2. Respect must be shown to those who are superior by caste,
3. And also to (persons of the same caste who are) venerable (on account of learning, virtue, and the like).
4. A man elated (with success) becomes proud, a proud man transgresses the law, but through the transgression of the law hell indeed (becomes his portion).
5. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home.
6. The syllable 'Om' is the door of heaven. Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it.
7. If he has spoken anything else (than what refers to the lesson, he shall resume his reading by repeating the word 'Om'). Thus the Veda is separated from profane speech.
8. And at sacrifices the orders (given to the priests) are headed by this word.
9. And in common life, at the occasion of ceremonies performed for the sake of welfare, the sentences shall be headed by this word, as, for instance, '(Om) an auspicious day,' '(Om) welfare,' '(Om) prosperity.'
10. Without a vow of obedience (a pupil) shall not study (nor a teacher teach) a difficult (new book) with the exception of (the texts called) Trihsrâvana and Tr.ihsahavakana.
11. Hârita declares, that the (whole) Veda must be studied under a vow of obedience until there is no doubt (regarding it in the mind of the pupil).
12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda.
13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts.
14. Some (declare, that he shall also) always, (if the substitute is) a worthy person.
15. But obedience (as towards the teacher) is not required (to be shown towards such a person).
16. And (pupils) older (than their teacher need not show him obedience).
17. If (two persons) teach each other mutually (different redactions of) the Veda, obedience (towards each other) is not ordained for them.
18. (For) the (wise) say, 'The Veda-knowledge (of either of them) grows.'
19. Svetaketu declares, 'He who desires to study more, after having settled (as a householder), shall dwell two months every year, with collected mind, in the house of his teacher,'
20. (And he adds), 'For by this means I studied a larger part of the Veda than before, (during my studentship.)'
21. That is forbidden by the Sâstras.
22. For after the student has settled as a householder, he is ordered by the Veda, to perform the daily rites,

----------------------------------------------------------

Thought by NRao

The syllable 'Om' is the door of heaven. Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it.

Without a vow of obedience (a pupil) shall not study (nor a teacher teach) a difficult (new book) with the exception of (the texts called) Trihsrâvana and Tr.ihsahavakana.

For Part 14
http://grihyasutras.blogspot.com/2007/08/part-14-apstambha-sutras.html

KHANDA 12 Apstambha-Sutras

2007-08-18T08:37:00.000-07:00

1. A Brâhmana declares, 'The daily recitation (of the Veda) is austerity.'
2. In the same (sacred text) it is also declared, Whether he recites the daily portion of the Veda standing, or sitting, or lying down, he performs austerity thereby; for the daily recitation is austerity.'
3. Now the Vâgasaneyi-brâhmana declares also, 'The daily recitation is a sacrifice at which the Veda is offered. When it thunders, when lightning flashes or thunderbolts fall, and when the wind blows violently, these sounds take the place of the exclamations Vashat (Vaushat and Svâhâ). Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vashat (should be heard) in vain.
4. The conclusion of the passage from that (Vâgasaneyi-brâhmana is found) in another Sâkhâ (of the Veda).
5. 'Now, if the wind blows, or if it thunders, or if lightning flashes, or thunderbolts fall, then he shall recite one Rik-verse (in case he studies the Rig-Veda), or one Yagus (in case he studies the Yagur-veda), or one Sâman (in case he studies the Sâma-veda), or (without having a regard to his particular Veda, the following Yagus), "Bhûh Bhuvah, Suvah, in faith I offer true devotion." Then, indeed, his daily recitation is accomplished thereby for that day.'
6. If that is done, (if the passage of the Vâgasaneyi-brâhmana is combined with that quoted in Sûtra 5, the former stands) not in contradiction with the decision of the Âryas.
7. For they (who know the law) teach both the continuance and the interruption (of the daily recitation of the Veda). That would be meaningless, if one paid attention to the (passage of the) Vâgasaneyi-brâhmana (alone).
8. For no (worldly) motive for the decision of those Âryas is perceptible; (and hence it must have a religious motive and be founded on a passage of the Veda).
9. (The proper interpretation therefore is, that) the prohibition to study (given above and by the Âryas generally) refers only to the repetition of the sacred texts in order to learn them, not to their application at sacrifices.
10. (But if you ask, why the decision of the Âryas presupposes the existence of a Vedic passage, then I answer): All precepts were (originally) taught in the Brâhmanas, (but) these texts have been lost. Their (former existence) may, however, be inferred from usage.
11. But it is not (permissible to infer the former existence of) a (Vedic) passage in cases where pleasure is obtained (by following a rule of the Smriti or a custom).
12. He who follows such (usages) becomes fit for hell.
13. Now follow (some rites and) rules that have been declared in the Brâhmanas.
14. By way of laudation they are called 'great sacrifices ' or 'great sacrificial sessions.'
15. (These rites include): The daily Bali-offering
to the (seven classes of) beings; the (daily) gift of (food) to men according to one's power;

For part 13
http://grihyasutras.blogspot.com/2007/08/khanda-13-apstambha-sutras.html

KHANDA 11 Apstambha-Sutras

2007-08-18T08:19:00.000-07:00

1. (The recitation of the Veda shall be interrupted for a day and evening if he has eaten), on beginning a fresh Kânda (of his Veda), food given by a motherless person,
2. And also if he has eaten, on the day of the completion of a Kânda, food given by a fatherless person.
3. Some declare, that (the recitation shall be interrupted for the same space of time), if he has eaten at a sacrifice offered in honour of gods who were formerly men.
4. Nor is the recitation interrupted, if he has eaten rice received the day before, or raw meat (though these things may have been offered in honour of the dead),
5. Nor (if he has eaten at a funeral dinner) roots or fruits of herbs and trees.
6. When he performs the ceremony for beginning of a Kânda, or when he studies the index of the Anuvâkas
of a (Kânda), he shall not study that (Kânda) on that day (nor in that night).
7. And if he performs the ceremonies prescribed on beginning or ending the recitation of one entire Veda, he shall not study that Veda (during that day).
8. If the wind roars, or if it whirls up the grass on the ground, or if it drives the rain-drops forward during a rain-shower, (then the recitation shall be interrupted for so long a time as the storm lasts).
9. (Nor shall he study) on the boundary between a village and forest,
10. Nor on a highway.
11. If (some of his) fellow-students are on a journey, he shall not study during that day, (the passage) which they learn together.
12. And whilst performing acts for his pleasure,
13. Such as washing his feet, shampooing or anointing himself,
14. He shall neither study nor teach, as long as he is thus occupied.
15. (He shall not study or teach) in the twilight,
16. Nor whilst sitting on a tree,
17. Nor whilst immersed in water,
18. Nor at night with open doors,
19. Nor in the day-time with shut doors.
20. During the spring festival and the festival (of Indra), in the month of Âshâdha (June-July), the study of an Anuvâka is forbidden.
21. (The recitation) of the daily portion of the Veda (at the Brahmayagña is likewise forbidden if done) in a manner differing from the rule (of the Veda).
22. (Now follows) the rule (for the daily recitation) of that (Brahmayagña).
23. Before taking his morning-meal, he shall go to the water-side, and having purified himself, he shall recite aloud (a portion of the Veda) in a pure
place, leaving out according to (the order of the) texts (what he has read the day before).
24. If a stoppage of study is enjoined (for the day, he shall recite the daily portion) mentally.
25. If lightning flashes without interruption, or, thunder rolls continually, if a man has neglected to purify himself, if he has partaken of a meal in honour of a dead person, or if hoarfrost lies on the ground, (in these cases) they forbid the mental recitation (of the daily portion of the Veda).
26. Some forbid it only in case one has eaten a funeral dinner.
27. Where lightning, thunder, and rain happen together out of season, the recitation shall be interrupted for three days.
28. Some (declare, that the recitation shall stop) until the ground is dry.
29. If one or two (of the phenomena mentioned in Sûtra 27 appear, the recitation shall be interrupted) from that hour until the same hour next day.
30. In the case of an eclipse of the sun or of the moon, of an earthquake, of a whirlwind, of the fall of a meteor, or of a fire (in the village), at whatever time these events happen, the recitation of all the sacred sciences must be interrupted from that hour until the same hour next day.
31. If a cloud appears out of season, if the sun or the moon is surrounded by a halo, if a rainbow, a parhelion or a comet appears, if a (high) wind (blows),
a foul smell (is observed), or hoarfrost (lies on the ground, at all these occasions (the recitation of all the sacred sciences must be interrupted) during the duration (of these phenomena).
32. After the wind has ceased, (the interruption of the recitation continues) for one muhûrta.
33. If (the howl of) a wolf or of a solitary jackal (has been heard, he shall stop the reading) until he has slept.
34. At night (he shall not study) in a wood, where there is no fire nor gold.
35. Out of term he shall not study any part of the Veda which he has not learnt before.
36. Nor (shall he study during term some new part of the Veda) in the evening.
37. That which has been studied before, must never be studied (during the vacation or in the evening).
38. Further particulars (regarding the interruption of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools.

For part 12
http://grihyasutras.blogspot.com/2007/08/khanda-12-apstambha-sutras.html

Apastambha Sutra - Part 10 - Prasna I - Khanda - 10

2007-08-15T23:33:00.000-07:00

Rules regarding study of veda

1. (Nor shall he study) on the days of the full moons of those months in which the Châturmasya-sacrifice may be performed (nor on the days preceding them).
2. At the time of the Vedotsarga, on the death of Gurus, at the Ashlakâ-Srâddha, and at the time of the Upâkarma, (he shall not study) for three days;
3. Likewise if near relations have died.
4. (He shall not study) for twelve days, if his mother, father, or teacher have died.
5. If these (have died), he must (also) bathe for the same number of days.
6. Persons who are younger (than the relation deceased), must shave (their hair and beard),
7. Some declare, that students who have returned home on completion of their studentship, shall never shave, except if engaged in the initiation to a Srauta-sacrifice.
8. Now a Brâhmana also declares, 'Verily, an empty, uncovered (pot) is he, whose hair is shaved off entirely; the top-lock is his covering.'
9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda.
10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights.
11. If (he hears of) the death of a learned Brâhmana (Srotriya) before a full year (since the death) has elapsed, (he shall interrupt his reading) for one night (and day).
12. Some declare, (that the deceased Srotriya must have been) a fellow-student.
13-14. If a learned Brâhmana (Srotriya) has arrived and he is desirous of studying or is actually studying, (or if he is desirous of teaching or is teaching,) he may study or teach after having received permission (to do so from the Srotriya).
15-16. He may likewise study or teach in the presence of his teacher, if (the latter) has addressed him (saying), 'Ho, study! (or, Ho, teach!)'
17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher.
18. Or if, whilst they study, another person comes in, he shall continue his recitation, after those words, ('Ho, study!') have been pronounced (by the newcomer).
19. The barking of (many) dogs, the braying of (many) asses, the cry of a wolf or of a solitary jackal or of an owl, all sounds of musical instruments, of weeping, and of the Sâman melodies (are reasons for discontinuing the study of the Veda).
20. If another branch of the Veda (is being recited in the neighbourhood), the Sâman melodies shall not be studied.
21. And whilst other noises (are being heard, the recitation of the Veda shall be discontinued), if they mix (with the voice of the person studying).
22. After having vomited (he shall not study) until he has slept.
23. Or (he may study) having eaten clarified butter (after the attack of vomiting).
24. A foul smell (is a reason for the discontinuance of study).
25. Food turned sour (by fermentation), which he has in his stomach, (is a reason for the discontinuance of the recitation, until the sour rising ceases).
26. (Nor shall he study) after having eaten in the evening,
27. Nor as long as his hands are wet.
28. (And he shall discontinue studying) for, a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindî-karana has not yet been performed),
29. Or until the food (eaten on that occasion) is digested.
30. But he shall (always) eat in addition (to the meal given in honour of a dead person), food which has not been given at a sacrifice to the Manes.

For Part 11
http://grihyasutras.blogspot.com/2007/08/khanda-11-apstambha-sutras.html

Apastambha Sutra - Part 9 - Prasna I - Khanda - 9

2007-08-15T22:20:00.000-07:00

1. After having performed the Upâkarma for studying the Veda on the full moon of the month' Srâvana (July-August), he shall for one month not study in the evening.
2. On the full moon of the month of Pausha (December-January), or under the constellation Rohini, he shall leave off reading the Veda.
3. Some declare, (that he shall study) for four months and a half.
4. He shall avoid to Study the Veda on a high-road.
5. Or he may study it (on a high-road), after having smeared (a space) with cowdung.
6. He shall never study in a burial-ground nor anywhere near it within the throw of a Samyâ.
7. If a village has been built over (a burial ground) or its surface has been cultivated as a field, the recitation of the Veda (in such a place) is not prohibited.
8. But if that place is known to have been a burial-ground he shall not study (there).
9. A Sûdra and an outcast are (included by the term) burial-ground, (and the rule given, Sûtra 6, applies to them).
10. Some declare, that (one ought to avoid only, to study) in the same house (where they dwell).
11. But if (a student and) a Sûdra woman merely look at each other, the recitation of the Veda must be interrupted,
12. Likewise, if (a student and) a woman, who has had connexion with a man of a lower caste, (look at each other).
13. If he, who is about to study the Veda, wishes to talk to a woman during her courses, he shall first speak to a Brâhmana and then to her, then again speak to a Brâhmana, and afterwards study. Thereby the children (of that woman) will be blessed.
14. (He shall not study in a village) in which a corpse lies;
15. Nor in such a one where Kândâlas live.
16. He shall not study whilst corpses are being carried to the boundary of the village,
17. Nor in a forest, if (a corpse or Kândâla) is within sight.
18. And if outcasts have entered the village, he shall not study on that day,
19. Nor if good men (have come).
20. If it thunders in the evening, (he shall not study) during the night.
21. If lightning is seen (in the evening, he shall not study during that night), until he has slept.
22. If lightning is seen about the break of dawn, or at the time when he may distinguish at the distance of a Samyâ-throw, whether (a cow) is black or red, be shall not study during that day, nor in the following evening.
24. If it thunders in the second part of the third watch of the night, (he shall not study during the following day or evening).
24. Some (declare, that this rule holds good, if it thunders), after the first half of the night has passed.
25. (Nor shall he study) whilst the cows are prevented from leaving (the village on account of thieves and the like),
26. Nor (on the imprisonment of criminals) whilst they are being executed.
27. He shall not study whilst he rides on beasts (of burden).
28. At the new moon, (he shall not study) for two days and two nights.

For Part 10
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-10-prasna-i.html

Apastambha Sutra - Part 8 - Prasna I - Khanda - 8

2007-08-15T01:45:00.000-07:00

Conduct of a Student after Completing Studies

From the earlier part:

31. Though he may have returned home, the behaviour towards his (teacher and the rest) which is prescribed by the rule of conduct settled by the agreement (of those who know the law, must be observed by him to the end),

1. Just as by a student (actually living with his teacher).
2. He may wear garlands, anoint his face (with sandal), oil his hair and moustaches, smear his eyelids (with collyrium), and (his body) with oil, wear a turban, a cloth round his loins, a coat, sandals, and wooden shoes.
3. Within the sight of his (teacher or teacher's relations) he shall do none of those (actions, as putting on a garland), nor cause them to be done.
4. Nor (shall he wear garlands &c. whilst performing) acts for his pleasure,
5. As, for instance, cleaning his teeth, shampooing, combing the hair, and the like.
6. And the teacher shall not speak of the goods of the (pupil) with the intention to obtain them.
7. But some declare, that, if a pupil who has bathed (after completing his studies) is called by his teacher or has gone to see him, he shall not take off that (garland or other ornaments) which he wears according to the law at the time (of that ceremony).
8. He shall not sit on a seat higher (than that of his teacher),
9. Nor on a seat that has more legs (than that of his teacher),
10. Nor on a seat that stands more firmly fixed (on the ground than that of his teacher),
11. Nor shall he sit or lie on a couch or seat which is used (by his teacher).
12. If he is ordered (by his teacher), he shall on journey ascend a carriage after him.
13. (At his teacher's command) he shall also enter an assembly, ascend a roller (which his teacher drags along), sit on a mat of fragrant grass or a couch of straw (together with his teacher).
14. If not addressed by a Guru, he shall not speak to him, except (in order to announce) good news.
15. He shall avoid to touch a Guru (with his finger), to whisper (into his ear), to laugh (into his face), to call out to him, to pronounce his name or to give him orders and the like (acts)
16. In time of need he may attract attention (by any of these acts).
17. If (a pupil) resides (in the same village) with (his teacher after the completion of his studies), he shall go to see him every morning and evening, without being called.
18. And if he returns from a journey, he shall (go to) see him on the same day.
19. If his teacher and his teacher's teacher meet, he shall embrace the feet of his teacher's teacher, and then show his desire to do the same to his teacher.
20. The other (the teacher) shall (then) forbid it.
21. And (other marks of) respect (due to the teacher) are omitted in the presence of the (teacher's teacher).
22. And (if he does not live in the same village), he shall go frequently to his teacher's residence, in order to see him, and bring him some (present) with his own hand, be it even only a stick for cleaning the teeth. Thus (the duties of a student have been explained).
23. (Now) the conduct of a teacher towards his pupil (will be explained).
24. Loving him like his own son, and full of attention, he shall teach him the sacred science, without hiding anything in the whole law.
25. And he shall not use. him for his own purposes to the detriment of his studies except in times of distress.
26. That pupil who, attending to two (teachers), accuses his (principal and first) teacher of ignorance, remains no (longer) a pupil.
27. A teacher also, who neglects the instruction (of his pupil), does no (longer) remain a teacher.
28. If the (pupil) commits faults, (the teacher) shall always reprove him.
29. Frightening, fasting, bathing in (cold) water, and banishment from the teacher's presence are the punishments (which are to be employed), according to the greatness (of the fault), until (the pupil) leaves off (sinning).
30. He shall dismiss (the pupil), after he has performed the ceremony of the Samâvartana and has finished his studentship, with these words, 'Apply thyself henceforth to other duties.'
-------------------------------------------------------------

Thought by NRao

Samskara of Samavartana:

The teacher shall dismiss (the pupil), after he has performed the ceremony of the Samâvartana and has finished his studentship, with these words, 'Apply thyself henceforth to other duties.'

For Part 9
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-9-prasna-i-khanda.html

Apastambha Sutra - Part 7 - Prasna I - Khanda - 7

2007-08-15T01:07:00.001-07:00

Conduct of student continued

1. Or he may rise silently.
2. Nor shall he (in going away) move around his teacher with his left hand turned towards him; he shall go away after having walked around him with his right side turned towards him.
3. He shall not look at a naked woman.
4. He shall not cut the (leaves or flowers) of herbs or trees, in order to smell at them.
5. He shall avoid (the use of) shoes, of an umbrella a chariot, and the like (luxuries).
6. He shall not smile.
7. If he smiles, he shall smile covering (the mouth with his hand); thus says a Brâhmana.
8. He shall not touch a woman with his face, in order to inhale the fragrance of her body.
9. Nor shall he desire her in his heart.
10. Nor shall he touch (a woman at all) without a particular reason.
11. A Brâhmana declares, 'He shall be dusty, be shall have dirty teeth, and speak the truth.'
12. Those teachers, who instructed his teacher in that science which he (the pupil) studies with him, (are to be considered as) spiritual teachers (by the pupil).
13. But if (a teacher), before the eyes of his (pupil), embraces the feet of any other persons, then he (the pupil also) must embrace their feet, (as long as he remains) in that (state of studentship).
14. If (a pupil) has more than one teacher, the alms (collected by him) are at the disposal of him to whom he is (just then) bound.
15. When (a student) has returned home (from his teacher), he shall give (whatever he may obtain by begging or otherwise) to his mother.
16. The mother shall give it to her husband;
17. (And) the husband to the (student's) teacher.
18. Or he may use it for religious ceremonies.
19. After having studied as many (branches of) sacred learning as he can, he shall procure in a righteous manner the fee for (the teaching of) the Veda (to be given to his teacher), according to his power.
20. But, if the teacher has fallen into distress, he may take (the fee) from an Ugra or from a Sûdra.
21. But some declare, that it is lawful at any time to take the money for the teacher from an Ugra or from a Sûdra.
22. And having paid (the fee), he shall not boast of having done so.
23. And he shall not remember what he may have done (for his teacher).
24. He shall avoid self-praise, blaming others, and the like.
25. If he is ordered (by his teacher to do something), he shall do just that.
26. On account of the incompetence of his teacher, (he may go) to another (and) study (there).
27. He shall behave towards his teacher's wife as towards the teacher himself, but he shall not embrace her feet, nor eat the residue of her food.
28. So also (shall he behave) towards him who teaches him at (the teacher's) command,
29. And also to a fellow-student who is superior (in learning and years).
30. He shall behave to his teacher's son (who is superior to himself in learning or years) as to his teacher, but not eat the residue of his food.
31. Though he may have returned home, the
behaviour towards his (teacher and the rest) which is prescribed by the rule of conduct settled by the agreement (of those who know the law, must be observed by him to the end),

For part 8
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-8-prasna-i-khanda.html

Apastambha Sutra - Introduction

2007-08-15T00:38:00.000-07:00

This complete text is available in 61 parts and I am posting each part separately and trying to write a paraphrase and commentary at my own pace.

Visitors can write their comments for each part. These comments are available for all future visitors to read. So by writing a comment you are influencing your fellow society members.

Apastambha Sutra - Part 6 - Prasna I - Khanda - 6

2007-08-15T00:35:00.000-07:00

Conduct of student continued

1. Every day he shall put his teacher to bed after having washed his (teacher's) feet and after having rubbed him.
2. He shall retire to rest after having received (the teacher's permission).
3. And he shall not stretch out his feet towards him.
4. Some say, that it is not (sinful) to stretch out the feet (towards the teacher), if he be lying on a bed.
5. And he shall not address (the teacher), whilst he himself is in a reclining position.
6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down).
7. And if (the teacher) stands, (he shall answer him,) after having risen also.
8. He shall walk after him, if he walks.
9. He shall run after him, if he runs.
10. He shall not approach (his teacher) with shoes on his feet, or his head covered, or holding (implements) in his hand.
11. But on a journey or occupied in work, he may approach him (with shoes on, with his head covered, or with implements in his hand),
12. Provided he does not sit down quite near (to his teacher).
13. He shall approach his teacher with the same reverence as a deity, without telling idle stories, attentive and listening eagerly to his words.
14. (He shall not sit near him). with his legs crossed.
15. If (on sitting down) the wind blows from the pupil towards the master, he shall change his place.
16. (He shall sit) without supporting himself with his hands (on the ground),
17. Without leaning against something (as a wall or the like).
18. If the pupil wears two garments, he shall wear the upper one after the fashion of the sacred thread at the sacrifices.
19. But, if he wears a (lower) garment only, he shall wrap it around the lower part of his body.
20. He shall turn his face towards his teacher though the latter does not turn his towards him.
21. He shall sit neither too near to, nor too far (from the teacher),
22. (But) at such a distance, that (the teacher) may be able to reach him with his arms (without rising).
23. (He shall not sit in such a position) that the wind blows from the teacher, towards himself.
24. (If there is) only one pupil, he shall sit at the right hand (of the teacher).
25. (If there are) many, (they may sit) as it may be convenient.
26. If the master (is not honoured with a seat and) stands, the (pupil) shall not sit down.
27. (If the master is not honoured with a couch) and sits, the (pupil) shall not lie down on a couch.
28. And if the teacher tries (to do something), then (the pupil) shall offer to do it for him, if it is in his power.
29. And, if his teacher is near, he shall not embrace (the feet of) another Guru who is inferior (in dignity),
30. Nor shall he praise (such a person in the teacher's presence) by (pronouncing the name of) his family.
31. Nor, shall he rise to meet such an (inferior Guru) or rise after him, 31
32. Even if he be a Guru of his teacher.
33. But he shall leave his place and his seat, (in order to show him honour.)
34. Some say, that (he may address) a pupil of his teacher by (pronouncing) his name, if he is also one of his (the pupil's) own Gurus.
35. But towards such a person who is generally revered for some other reason than being the teacher (e.g. for his learning), the (student) should behave as towards his teacher, though he be inferior in dignity to the latter.
36. After having eaten in his (teacher's) presence, he shall not give away the remainder of the food without rising.
37. Nor shall he sip water (after having eaten in the presence of his teacher without rising).
38. (He shall rise) addressing him (with these words), 'What shall I do?'

For Part 7
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-7-prasna-i-khanda.html

Apastambha Sutra - Part 5 - Prasna I - Khanda - 5

2007-08-14T23:45:00.000-07:00

Student conduct continued

1. The word 'austerity' (must be understood to apply) to (the observance of) the rules (of studentship).
2. If they are transgressed, study drives out the knowledge of the Veda acquired already, from the (offender) and from his children.
3. Besides he will go to hell, and his life will be shortened.
4. On account of that (transgression of the rules of studentship) no Rishis are born amongst the men of later ages.
5. But some in their new birth, on account of a residue of the merit acquired by their actions (in former lives), become (similar to) Rishis by their knowledge (of the Veda),
6. Like Svetaketu.
7. And whatever else besides the Veda, (a student) who obeys the rules learns from his teacher, that brings the same reward as the Veda.
8. Also, if desirous to accomplish something (be
it good or evil), he thinks it in his mind, or pronounces it in words, or looks upon it with his eye, even so it will be; thus teach (those who know the law).
9. (The duties of a student consist in) acts to please the spiritual teacher, the observance (of rules) conducive to his own welfare, and industry in studying.
10. Acts other than these need not be performed by a student.
11. A religious student who retains what he has learned, who finds pleasure in the fulfilment of the law, who keeps the rules of studentship, who is upright and forgiving, attains perfection.
12. Every day he shall rise in the last watch of the night, and standing near his teacher, salute him with (this) salutation: I, N. N., ho! (salute thee.)
13. And (he shall salute) before the morning meal also other very aged (learned Brâhmanas) who may live in the same village.
14. If he has been on a journey, (he shall salute
the persons mentioned) when he meets them on his, return.
15. (He may also salute the persons mentioned at other times), if he is desirous of heaven and long life.
16. A Brâhmana. shall salute stretching forward his right arm on a level with his ear, a Kshatriya holding it on a level with the breast, a Vaisya holding it on a level with the waist, a Sûdra holding it low, (and) stretching forward the joined hands.
17. And when returning the salute of (a man belonging) to the first (three) castes, the (last syllable of the) name (of the person addressed) is produced to the length of three moras.
18. But when he meets his teacher after sunrise (coming for his lesson), he shall embrace (his feet).
19. On all other occasions he shall salute (him in the manner described above).
20. But some declare that he ought to embrace the (feet of his) teacher (at every occasion instead of saluting him).
21. Having stroked the teacher's right foot with his right hand below and above, he takes hold of it and of the ankle.
22. Some say, that he must press both feet, each with both hands, and embrace them.
23. He shall be very attentive the whole day
long, never allowing his mind to wander from the lesson during the (time devoted to) studying.
24. And (at other times he shall be attentive) to the business of his teacher.
25. And during the time for rest (he shall give) his mind (to doubtful passages of the lesson learnt).
26. And he shall study after having been called by the teacher (and not request the teacher to begin the lesson).

-------------------------
Paraphrase

to be added

-----------------
Thought by NRao

to be added

For Part 6
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-6-prasna-i-khanda.html

Apastambha (Apastamba) Sutra - Part 4 - Prasna I - Khanda - 4

2007-08-14T23:39:00.000-07:00

Conduct of student continued

1. And (having done so) eat what is left.

2. For this (remnant of food) is certainly a remnant of sacrificial food.

3.If he obtains other things (besides food, such as cattle or fuel, and gives them to his teacher) as he obtains them, then those (things hold the place of) rewards (given to priests for the performance of a sacrifice).

4. This is the sacrifice to be performed daily by a religious student.

5. And (the teacher) shall not give him anything that is forbidden by the revealed texts, (not even as) leavings,

6. Such as pungent condiments, salt, honey, or meat (and the like).

7. By this (last Sûtra it is) explained (that) the other restrictions (imposed upon a student, such as abstinence from perfumes, ointments, &c., are likewise not to be broken).

8. For (explicit) revealed texts have greater force than custom from which (the existence of a permissive passage of the revelation) may be inferred.

9. Besides (in this particular case) a (worldly) motive for the practice is apparent.

10. For pleasure is obtained (by eating or using the forbidden substances).

11. A residue of food left by a father and an elder brother, may be eaten.

12. If they act contrary to the law, he must not eat (their leavings).

13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher).

14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house).

15. He shall not go to fetch firewood after sunset.

16. After having kindled the fire, and having swept the ground around (the altar), he shall place the sacred fuel on the fire every morning and evening, according to the prescription (of the Grihya-sûtra).

17. Some say that the fire is only to be worshipped in the evening.

18. He shall sweep the place around the fire after it has been made to burn (by the addition of fuel), with his hand, and not with the broom (of Kusa grass).

19. But, before (adding the fuel, he is free to use the broom) at his pleasure

20. He shall not perform non-religious acts with the residue of the water employed for the fire-worship, nor sip it.

21. He shall not sip water which has been stirred with the hand, nor such as has been received into one hand only.

22. And he shall avoid sleep (whilst his teacher is awake).

23. Then (after having risen) he shall assist his teacher daily by acts tending to the acquisition of spiritual merit and of wealth.

24. Having served (his teacher during the day in this manner, he shall say when going to bed): I have protected the protector of the law (my teacher).

25. If the teacher transgresses the law through carelessness or knowingly, he shall point it out to him privately.

26. If (the teacher) does not cease (to transgress), he himself shall perform the religious acts (which ought to be performed by the former);

27. Or he may return home.

28. Now of him who rises before (his teacher) and goes to rest after (him), they say that he does not sleep.

29. The student who thus entirely fixes his mind there (in the teacher's family), has thereby performed all acts which yield rewards (such as the Gyotishtoma), and also those which must be performed by a householder.

-------------------------------

Paraphrase KVSSNRao

The students eats the food that remains with him after giving to the teacher. This remnant is a part of sacrificial offering only. Whatever the students get apart from the food is to be given to the teacher. For this act, the students gets the benefit that comes from giving gifts to the priest of a yajna or worship.

Thus a daily sacrificed is deemed to have been done the student.

The teacher should not give student items which are prohibited for the students like pungent condiments, salt, honey etc.

The student has to bring water every day for the teacher. He has to bring firewood from the forest. He has to place firewood in the sacrificial fire in the morning and evening. He has to clean the place around the fireplace with his own hand after the fire sacrifice. He may use broom to clean the place before the fire is started.

He shall get up before the teacher gets up and go to sleep after the teacher has gone to sleep. He should not sleep anytime when his teacher is awake.

The students has to fix his entirely in the service of teacher and his family and learn the sacrificial duties and duties of a householder.

Comment sent by refractor_a@yahoo.co.in by email

2007-08-14T23:22:00.000-07:00

If somebody steals your money you call him a thief.And if somebody steals your rights then what do you call him ?Thief of course.

A society called Hindu The Hindus are divided into five main groups which , in the descending social order, are Brahmans, Kshatriyas, Vaisyas, Shudras and untouchables. It is not a division of labor, but a division of privileges. It enables some and disables the majority. It proudly cripples the majority. And shows them their place.

The Hindus can, eternally, touch the feet of the eternally superior Brahmans or prostrate before them and feel that their self esteem has increased many fold. All voluntary. Oh , no , actually it is all cultured into Hindu society, so it looks all voluntary. But how high is your caste if you are touching the feet of thieves? And how high is your caste if you are inferior to thieves ? The so called spirituality of Hindus does match well with their wretched caste system.

Of course, the caste system is still the unofficial system of India. This system has no qualm about making hell out of lives of millions of untouchables, who are born to serve the upper castes from generation to generation. The generations of generations of cruelty work in sequence to produce the stinking Hindu society. Officially there is no untouchability in India but there are strong evidences of its continuation. The law against untouchability stops working outside 2 km of any Indian city.

The legal positivism fails miserably\u003c/font\>. \u003cbr\>\u003cbr\>There does seem to be an argument against casteism which starts as follows-\u003cbr\>\u003cfont size\u003d\"4\"\>\u003cbr\>The Brahmans are thieves - they are the stealers of people's rights since ancient times.\u003cbr\> \u003cfont style\u003d\"text-decoration:underline;color:rgb(160, 64, 255)\" size\u003d\"2\"\>( For readers' Comments, please go at the end of this email)\u003c/font\>\u003cbr\>\u003cbr\> \u003cfont size\u003d\"2\"\>It does seem odd that the people having highest social position in Hindu society are thieves but it is pretty\n logical.\u003cbr\>\u003cbr\> In this regard, a book about functioning of Hindu society is soon to be published; the excerpts are being published at \u003ca href\u003d\"http://caste-dharma.blogspot.com\" target\u003d\"_blank\" onclick\u003d\"return top.js.OpenExtLink(window,event,this)\"\>http://caste-dharma.blogspot\u003cWBR\>.com\u003c/a\> . This soon to be published book will discuss, \u003cspan style\u003d\"color:rgb(0, 127, 64)\"\>for the first time anywhere in the world\u003c/span\>, the idea that the Brahmans are thieves being the historical thieves of rights. From there starts the wretchedness of Hindu society. A wretched system can only be created by wretched mentality people who are intelligent but utterly selfish and inhuman. These people are devoid of any bit of humanity. \u003cbr\> \u003cspan style\u003d\"font-weight:bold\"\>And touching the feet of inhuman people having wretched mentality? It does seem to be so illogical.\u003cbr\>\u003c/span\> \u003cbr\>This book will also discuss the Varna exploitation apart from class exploitation. The Varna exploitation is much\n more encompassing and eternal than the class exploitation. And dehumanizing. All this comes from people who claim to have a great culture and heritage. The cruel social structure of Hindu society towers on the crushed, insulted and crying lives of untouchables. It rubbishes humanity and mocks at equality . And higher castes move with their respective heads held high with their caste pride. Fairness is not the word which exists in their dictionary, well , the righteous is.",1]
);
//-->
The legal positivism fails miserably. There does seem to be an argument against casteism which starts as follows-The Brahmans are thieves - they are the stealers of people's rights since ancient times. ( For readers' Comments, please go at the end of this email) It does seem odd that the people having highest social position in Hindu society are thieves but it is pretty logical. In this regard, a book about functioning of Hindu society is soon to be published; the excerpts are being published at http://caste-dharma.blogspot.com .

This soon to be published book will discuss, for the first time anywhere in the world, the idea that the Brahmans are thieves being the historical thieves of rights. From there starts the wretchedness of Hindu society. A wretched system can only be created by wretched mentality people who are intelligent but utterly selfish and inhuman. These people are devoid of any bit of humanity. And touching the feet of inhuman people having wretched mentality? It does seem to be so illogical. This book will also discuss the Varna exploitation apart from class exploitation. The Varna exploitation is much more encompassing and eternal than the class exploitation. And dehumanizing. All this comes from people who claim to have a great culture and heritage. The cruel social structure of Hindu society towers on the crushed, insulted and crying lives of untouchables. It rubbishes humanity and mocks at equality . And higher castes move with their respective heads held high with their caste pride. Fairness is not the word which exists in their dictionary, well , the righteous is.
\u003cbr\>please see this \u003ca href\u003d\"http://groups.yahoo.com/group/pusamaha/message/152\" target\u003d\"_blank\" onclick\u003d\"return top.js.OpenExtLink(window,event,this)\"\>http://groups.yahoo.com/group\u003cWBR\>/pusamaha/message/152\u003c/a\>\u003cbr\> \u003cbr\>1. If you agree with the above idea the , please , \u003cspan style\u003d\"font-weight:bold\"\>forward\u003c/span\> this email to your friends and well wishers and take active participation on the above blog to remove the cultural hegemony of the Brahmans. It is your turn to change the history of this subcontinent of more than one billion people. Do not be a\n passive onlooker. If you are passive onlooker your next generation will also be touching the feet of these thieves. \u003cfont style\u003d\"font-weight:bold\" size\u003d\"3\"\>Let one fire lit another fire. \u003c/font\>\u003cbr\>\u003cbr\>2. If you \u003cspan style\u003d\"font-weight:bold\"\>\u003cspan style\u003d\"color:rgb(191, 0, 95)\"\>do not agree\u003c/span\> \u003c/span\>with above then you are cordially invited to the blog to demolish the argument. \u003cspan style\u003d\"font-weight:bold\"\>Ignore this only at your own peril \u003c/span\>! Soon more than 1000 emails will be sent to different people.\u003cbr\> \u003cfont style\u003d\"font-style:italic\" size\u003d\"3\"\>Did somebody say, "Somebody stop this man !" ?\u003cbr\> How ?\u003cbr\>Dharma is duty? Wake up man , wake up.\u003cbr\>Vedas are divine ? \u003cbr\>Whom you are trying to fool?\u003cbr\>\u003cbr\>\u003c/font\>3.\u003cspan style\u003d\"color:rgb(96, 191, 0)\"\> \u003cspan style\u003d\"color:rgb(0, 0, 255);font-weight:bold\"\>If you take neutral stand, please ignore this e-mail.\u003c/span\>\u003c/span\>\u003cbr\> \n \u003cbr\> ---------------------------\u003cbr\> Hindu Karma theory is nonsensical theory.\u003cbr\>

It concerns millions of untouchables and millions of Shudras of Hindu society, who are living a wretched lives, courtesy venerable lawmakers , the Brahmans. The plight and voices of untouchables are ignored under the cover of legal positivism. The cultural hegemony of these thieves needs to be broken in this unofficial system of India. \u003cspan style\u003d\"font-style:italic\"\>The cruelty of this system can freeze the senses of any outsider but not that of Hindus. ",1]
);
//-->
please see this http://groups.yahoo.com/group/pusamaha/message/152 1. If you agree with the above idea the , please , forward this email to your friends and well wishers and take active participation on the above blog to remove the cultural hegemony of the Brahmans. It is your turn to change the history of this subcontinent of more than one billion people. Do not be a passive onlooker. If you are passive onlooker your next generation will also be touching the feet of these thieves. Let one fire lit another fire. 2. If you do not agree with above then you are cordially invited to the blog to demolish the argument. Ignore this only at your own peril ! Soon more than 1000 emails will be sent to different people. Did somebody say, "Somebody stop this man !" ? How ?

Dharma is duty? Wake up man , wake up.Vedas are divine ? Whom you are trying to fool?3. If you take neutral stand, please ignore this e-mail. --------------------------- Hindu Karma theory is nonsensical theory. It concerns millions of untouchables and millions of Shudras of Hindu society, who are living a wretched lives, courtesy venerable lawmakers , the Brahmans. The plight and voices of untouchables are ignored under the cover of legal positivism. The cultural hegemony of these thieves needs to be broken in this unofficial system of India. The cruelty of this system can freeze the senses of any outsider but not that of Hindus.
Equality and freedom are the contaminating\n ideas from Western civilization. These impurities will contamination pure Hindu society, so these should be kept out. The malefic Western ideas of equality and freedom can cause the corruption of Sattvik Hindu society. With the absence of these ideas one would also find the crushed ambitions of untouchables , the dreams which are dead before their birth, the aspirations which should forever be limited to being the servants of upper caste. Long live the great Hindu cultural heritage. The untouchables should be contented with being called the stinking bottom of such a great civilization.They should never get the free air of freedom and equality.

http://caste-dharma.blogspot.com

Readers' Comments - (5)"...

1.
keep doing the good work."

2. "Good one sir...
hope Baniya/Marwaris are also exposed in the similar manner...they are exploiting the poor farmers,tribals all over the country."

3. dear friend, i went through ur mail. its thought provoking and exposing brahminical hegemony and conspiracy.

4. sir i agree,but ,is it possible to see casteless society in INDIA ,i feel NO But it is possible to see developed society,if we extends helping hand to our society.----
5. Dear sir,this is a good mail and a good reflection on the dirty caste system in India. As you say, bhramans are the thieves of the rights, wealth and the humanity as a whole. Keep promoting this view and I too join you.-------------------------------------------------------

Apastambha Sutra - Part 3 - Prasna I - Khanda - 3

2007-08-14T23:00:00.000-07:00

Dress of students - continued

1. And that of a Kshatriya dyed with madder,

2. And that of a Vaisya dyed with turmeric.

3. (The skin),worn by a Brâhmana shall be that of a common deer or of a black doe.

4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.

5. (The skin worn) by a Kshatriya shall be that of a spotted deer.

6. (The skin worn) by a Vaisya shall be that of a he-goat.

7. The skin of a sheep is fit to be worn by all castes,

8. And a blanket made of wool.

9. He who wishes the increase of Brâhmana power shall wear skins only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brâhmana.

10. But (I, Âpastamba, say), let him wear a skin only as his upper garment.

Rules - conduct of student

11. Let him not look at dancing.

12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).

13. Let him not be addicted to gossiping.

14. Let him be discreet.

15. Let him not do anything for his own pleasure in places which his teacher frequents.

16. Let him talk with women so much (only) as his purpose requires.

17. (Let him be) forgiving.

18. Let him restrain his organs from seeking illicit objects.

19. Let him be untired in fulfilling his duties;

20. Modest;

21. Possessed of self-command

22. Energetic;

23. Free from anger;

24. (And) free from envy.

25. Bringing all he obtains to his teacher, he shall go begging with a vessel in the morning and in the evening, (and he may) beg (from everybody) except low-caste people unfit for association (with Âryas) and Abhisastas.

A Brâhmana declares: Since a devout student takes away from women, who refuse (to give him alms, the merit gained) by (Srauta)-sacrifices, by gifts, (and) by burnt-offerings (offered in the domestic fire), as well as their offspring, their cattle, the sacred learning (of their families), therefore, indeed, (a woman) should not refuse (alms) to the crowd of students; for amongst those (who come to beg), there might be one of that (devout) kind, one who thus (conscientiously) keeps his vow.

27. Alms (shall) not (be considered) leavings (and be rejected) by inference from their appearance), but on the strength of ocular or oral testimony (only).

28. A Brâhmana shall beg, prefacing (his request) by the word 'Lady';

29. A Kshatriya (inserting the word) 'Lady' in the middle (between the words 'give alms');

30. A Vaisya, adding the word 'Lady' (at the end of the formula).

31. (The pupil) having taken those (alms) shall place them before his teacher and offer them to him.

32. He may eat (the food) after having been ordered to do so by his teacher.

33. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family.

34. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brâhmanas (Srotriyas) also (and receive from them the permission to eat).

35. He shall not beg for his own sake (alone).

36. After he has eaten, he himself shall clean his dish.

37. And he shall leave no residue (in his dish).

38. If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground;

39. Or he may throw it into the water;

40. Or he may place (all that remains in a pot), and put it down near an (uninitiated) Ârya;

41. Or (he may put it down) near a Sûdra slave (belonging to his teacher).

42. If (the pupil) is on a journey, he shall throw
a part of the alms into the fire and eat (the remainder).

43. Alms are declared to be sacrificial food. In regard to them the teacher (holds the position which) a deity (holds in regard to food offered at a sacrifice).

44. And (the teacher holds also the place which) the Âhavanîya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).

45. To him (the teacher) the (student) shall offer (a portion of the alms),

------------------------------------------------------------------

Paraphrase by KVSSNRao

The upper cloth of a Kshatriya is to dyed with madder, and that of a Vaisya dyed with turmeric. The skin worn by a Brâhmana shall be that of a common deer or of a black doe. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.The skin worn by a Kshatriya shall be that of a spotted deer and the skin worn by a Vaisya shall be that of a he-goat. The skin of a sheep is fit to be worn by all castes, and a blanket made of wool.He who wishes the increase of Brâhmana power shall wear skins only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). But (Âpastamba, saya), let him wear a skin only as his upper garment.

The student should not look at dancing, should not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).He should not be addicted to gossiping. He should be discreet and should not do anything for his own pleasure in places which his teacher frequents.

Talk with women must be restricted as his purpose requires.

The vedic student has to be forgiving, modest, energetic and be untired in fulfilling his duties;He should be free from anger and free from envy.

He shall go begging with a vessel in the morning and in the evening, He may beg from everybody except low-caste people unfit for association (with Âryas) and Abhisastas.According to a Brâhmana, a woman should not refuse alms to the crowd of students; for amongst those (who come to beg), there might be one of the devout kind, who can take away her prosperity. Alms (shall) not (be considered) leavings (and be rejected) by inference from their appearance), but on the strength of ocular or oral testimony (only).

A Brâhmana shall beg, prefacing (his request) by the word 'Lady'; A Kshatriya (inserting the word) 'Lady' in the middle (between the words 'give alms'); . A Vaisya, adding the word 'Lady' (at the end of the formula).

The pupil shall place the alms before his teacher and offer them to him. He may eat (the food) after having been ordered to do so by his teacher. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brâhmanas (Srotriyas) also (and receive from them the permission to eat).He shall not beg for his own sake (alone).

After he has eaten, he himself shall clean his dish.and he shall leave no residue (in his dish). If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground; or he may throw it into the water; or he may place (all that remains in a pot), and put it down near an (uninitiated) Ârya; or (he may put it down) near a Sûdra slave (belonging to his teacher). If (the pupil) is on a journey, he shall throwa part of the alms into the fire and eat (the remainder).

Alms are declared to be sacrificial food. In regard to them the teacher (holds the position which) a deity (holds in regard to food offered at a sacrifice). And (the teacher holds also the place which) the Âhavanîya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).

To him (the teacher) the (student) shall offer (a portion of the alms),

For Part 4
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-4-prasna-i-khanda.html

Apastambha Grihya Sutras - Part 2 - Prasna I - Khanda 2

2007-08-14T22:44:00.000-07:00

Rules regarding initiating a student and dress for students

1. For as many years as there are uninitiated persons, reckoning (one year) for each ancestor (and the person to be initiated himself),

2. They should bathe daily reciting the seven Pâvamânîs, beginning with 'If near or far,' the Yagushpavitra, ('May the waters, the mothers purify us,' &c.) the Sâmapavitra, ('With what help assists,' &c.), and the Ângirasapavitra ('A swan, dwelling in purity'),

3. Or also reciting the Vyâhritis (om, bhûh, bhuvah, suvah).

4. After that (such a person) may be taught (the Veda).

5. But those whose great-grandfather's (grandfather's and father's) initiation is not remembered, are called 'burial-grounds.'

6. Intercourse, dining, and intermarriage with them should be avoided. For them, if they like, the (following) penance (is prescribed). (Such a man) shall keep for twelve years the rules prescribed for a student who is studying the three Vedas. Afterwards he may be initiated. Then he shall bathe, reciting the Pâvamânîs and the other (texts mentioned above, I, 1, 2, 2).

7. Then he may be instructed in the duties of a householder.

8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.

9. When he has finished this (study of the Grihya-mantras), he may be initiated (after having performed the penance prescribed) for the first neglect (I, 1, 1, 28).

10. Afterwards (everything is performed) as in the case of a regular initiation.

11.He who has been initiated shall dwell as a religious student in the house of his teacher,

12. For forty-eight years (if he learns all the four Vedas),

13. (Or) a quarter less (i.e. for thirty-six years),

14. (Or) less by half (i.e. for twenty-four years),

15. (Or) three quarters less (i.e. for twelve years),

16. Twelve years (should be) the shortest time (for his residence with his teacher).

17. A student who studies the sacred science shall not dwell with anybody else (than his teacher).

18. Now (follow) the rules for the studentship.

19. He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste.

20. He shall do what is serviceable to his teacher, he shall not contradict him.

21. He shall always occupy a couch or seat lower (than that of his teacher).

22. He shall not eat food offered (at a sacrifice to the gods or the Manes),

23. Nor pungent condiments, salt, honey, or meat.

24. He shall not sleep in the day-time.

25. He shall not use perfumes.

26. He shall preserve chastity.

27. He shall not embellish himself (by using ointments and the like).

28. He shall not wash his body (with hot water for pleasure).

29. But, if it is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru.

30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick.

31. He shall wear all his hair tied in one braid.

32. Or let him make a braid of the lock on the crown of the head, and shave the rest of the hair.

33. The girdle of a Brâhmana shall be made of Muñga grass, and consist of three strings; if possible, (the strings) should be twisted to the right.

34. A bowstring (should be the girdle) of a Kshatriya,

35. Or a string of Muñga grass in which pieces of iron have been tied.

36. A wool thread (shall be the girdle) of a Vaisya,

37. Or a rope used for yoking the oxen to the plough, or a stringy made of Tamala-bark.

38. The staff worn by a Brâhmana should be made of Palâsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Bâdara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice).

39. (He shall wear) a cloth (to cover his nakedness).

40. (It shall be made) of hemp for a Brâhmana, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya).

41. Some declare that the (upper) garment (of a Brâhmana) should be dyed with red Lodh,

-------------------------------------------------------------

Paraphrase by KVSSNRao

The person whose father or grandfather or both were not initiated, has to recite seven pavamanis, the Yagushpavitra, the Samapavitra, Angirasapavitra, and the vyahritis for as many years as there are uninitiated persons and the person to be initiated. After this initiation he may be taught veda. If a person’s great-grand father was also not initiated, then the person has to be follow the rules prescribed for a student of veda for twelve years and then only can be initiated and taught that portion which is useful in domestic ceremonies. After successful completion of this course, he may be given instruction in complete veda. Students have to dwell in the house of their teacher for forty-eight years to learn all the four Vedas, thirty-six years to learn three, twenty-four years to learn two, and twelve years to learn one. Twelve years should be the shortest time for residence with teacher. A student who studies the sacred science shall not reside with anybody else than his teacher

The rules for the studentship:

The student shall obey his teacher, except when ordered to commit crimes which cause loss of caste. He shall do service according to his teacher’s instructions and he shall not contradict him. He shall always occupy a couch or seat lower than that of his teacher.

He shall not eat food offered at a sacrifice to the gods or the Manes, nor pungent condiments, salt, honey, or meat. He shall not sleep in the day-time and he shall not use perfumes and he shall not embellish himself (by using ointments and the like). He shall preserve chastity. He shall not wash his body with hot water for pleasure.

If he is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru. He should not play in water while bathing and should swim like a stick. He shall wear all his hair tied in one braid or he can make a braid of the lock on the crown of the head, and shave the rest of the hair.

The girdle of a Brâhmana shall be made of Muñga grass, and consist of three strings; if possible, (the strings) should be twisted to the right. A bowstring (should be the girdle) of a Kshatriya,or a string of Muñga grass in which pieces of iron have been tied. A wool thread (shall be the girdle) of a Vaisya, or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark.

The staff worn by a Brâhmana should be made of Palâsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Bâdara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice).

The angavastra (a cloth to cover nakedness) shall be made of hemp for a Brâhmana, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya). Some declare that the (upper) garment (of a Brâhmana) should be dyed with red Lodh.

For Part 3
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-3-prasna-i-khanda.html

Apastambha Grihya Sutras - part I (Prasna I - Khanda I)

2007-08-12T21:06:00.000-07:00

Translation of Buhler (1879)

1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law).

2. The authority (for these duties) is the agreement of those who know the law,

3. And (the authorities for the latter are) the Vedas alone.

4. (There are) four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras.

5. Amongst these, each preceding (caste) is superior by birth to the one following.

6. (For all these), excepting Sûdras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of
the sacred fire; and (their) works are productive of rewards (in this world and the next).

7. To serve the other (three) castes (is ordained) for the Sûdra.

8. The higher the caste (which he serves) the greater is the merit.

9. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge.

10. A Brâhmana declares that the Gâyatrî is learnt for the sake of all the (three) Vedas.

11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brâhmana.

12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law).

13. And under him the sacred science must be studied until the end, provided (the teacher) does not fall off from the ordinances of the law.

14. He from whom (the pupil) gathers (âkinoti) (the knowledge of) his religious duties (dharmân) (is called) the Âkârya (teacher).

15. Him he should never offend.

16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning.

17. This (second) birth is the best.

18. The father and the mother produce the body only.

19. Let him initiate a Brâhmana in spring, a Kshatriya in summer, a Vaisya in autumn, a Brâhmana in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception.

20. Now (follows the enumeration of the years to be chosen) for the fulfilment of some (particular) wish,

21. (Let him initiate) a person desirous of excellence in sacred learning in his seventh year,

22. A person desirous of long life in his eighth year,

23. A person desirous of manly vigour in his ninth year,

24. A person desirous of food in his tenth year,

25. A person desirous of strength in his eleventh year,

26. A person desirous of cattle in his twelfth year.

27. There is no dereliction (of duty, if the initiation takes place), in the case of a Brâhmana before the completion of the sixteenth year, in the case of a Kshatriya before the completion of the twenty-second year, in the case of a Vaisya before the completion of the twenty-fourth year. (Let him be initiated at such an age) that he may be able to perform the duties, which we shall declare below.

28. If the proper time for the initiation has passed, he shall observe for the space of two months the duties of a student, as observed by those who are studying the three Vedas.

29. After that he may be initiated.

30. After that he shall bathe (daily) for one year.

31. After that he may be instructed.

32. He, whose father and grandfather have not been initiated, (and his two ancestors) are called 'slayers of the Brahman.'

33. Intercourse, eating, and intermarriage with them should be avoided.

34. If they wish it (they may perform the following) expiation;

35. In the same manner as for the first neglect (of the initiation, a penance of) two months (was) prescribed, so (they shall do penance for) one year.

36. Afterwards they may be initiated, and then they must bathe (daily),

-------------------------------------------------------------------

Paraphrase - KVSSNRao

The author (Apastambha) wishes to declare acts of productive merit in daily life according to the laws that are used by people who know Vedas and follow Vedas in this book.

There are four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras and amongst these, each preceding (caste) is superior by birth to the one following. For persons of the first three castes, when initiated by gurus, the study of the Veda, and the kindling of the sacred fire; and doing things mentioned in Vedas are productive of rewards in this world and the next. Sudra has to work under persons of above three castes, and the higher the caste (which he serves) the greater is the merit.

People who want to learn Vedas have to be initiated by a person who studied Veda and is presently also studying them and also whose family has a tradition of learning Vedas. The guru or acharya who teaches dharma must not be offended at any time. While father and mother produce the physical body, the teacher helps in development of the mental faculties and thus he is giving a second birth. This second birth is much more valuable than the first.

The brahmana boy is to be initiated into study at the age of eight, kshatriya boy at the age of eleven, and the vysya boy at the age of twelve. Even the periods of season are different for different groups of boys. For Brâhmins it is spring, summer for Kshatriyas, and autumn for Vaisyas. Even among Brahmins, if he person wants to be excellent in studies, he is to be initiated at the age of seven, if some body wants to be of manly vigour, he can be initiated at the age of nine. If somebody has more desire for food, he can start studies at the age of ten.

Brahmins can initiate studies even up to the age of sixteen, a kshatriya can initiate up to the age of twenty two, and a vaisya can initiate up to the age of twenty four. If somebody comes up even after this period, he may be tested for a total period of one year two months for his commitment to learning and then can be initiated.

Somebody whose father and grandfather have not studied Vedas needs a greater period of preparation for commencing regular study. The interaction of scholars with children of uneducated parents is discouraged.

----------------------------------------------------------------

Thought by NRao

I am also reading these sutras for the first time. I studied Sociology for my IAS attempt in 1984. There is a concept of Functionalist perspective in Sociology. Every practice and every rule has a function at least when it was initiated and accepted by substantial number in a group. But I am sure over a period of time some of these rule can become dysfunctional and there has to be mechanism in the society to identify and remove these rules. Social deviance, another concept Sociology talks about people, who disregard the current rules of the society and do things independently. Probably these are the first people to challenge a rule may be after a lot of thinking, and these people provide an opportunity to scientists to verify whether the old rule is still functional or new rule is functional. At this stage, we can only keep giving our opinions. I shall slowly find out the sociological research studies on various rules and bring them out through this site.

----------------------------------------------------------

Comments

Please post your comments freely. If you want you can send your comments to kvssnraos@gmail.com. I shall post them in the appropriate place in this site.

For Part 2

http://grihyasutras.blogspot.com/2007/08/apastambha-grihya-sutras-part-2-prasna.html

About the Blog

2007-08-12T20:58:00.000-07:00

Grihya sutras and Dharma sutras are probably the simplest rules of the prescriptive literature of Hinduism, the Vedic dharma. Most of us adhere to the rules given in these books. But we have not studied these books. There is a need to bring out these rules into printed and popular literature and subject them to critical analysis. How many of these rules are useful to the progress and development of Hindu Society and how many of them are retarding the progress? There have to be alternative prescriptions for rules which we think are dysfunctional.

This blog aims to bring out the books on various Grihya Sutras written by various authors into the format where all can comment and suggest alternative rules. Comment as thoughts come to you on reading these sutras. Don't worry about being controversial. Change requires at least arguments.

Translation of Apastamba Sutra in English is posted in 61 parts.
Index for the posts:
http://grihyasutras.blogspot.com/search/label/Blog%20Map