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The Sacred Laws of the Âryas: Âpastamba - Prasna II, Patala 2
Khanda 3
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).2
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.3
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!'4
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.5
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.6
14. (When he studies the Mantras) for the last (Bali offered to the goblins), he shall fast for one (day and) night.7
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.8
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).9
17. He shall sprinkle water all around both times (before and after the oblations), as (has been declared) above.10
18. In like manner water is sprinkled around once only after the performance of those Bali-offerings that are performed in one place.11
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 (Balis12 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).13
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.14
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).15
Khanda 4
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).16
3. With (the Mantra) that follows (in the Upanishad, he offers a Bali) near the door.17
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.18
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.19
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.20
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).21
8. At night only he shall offer (the Bali to the Goblins), throwing it in he air and reciting the last (Mantra).22
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.23
11. He shall give food to his guests first,24
12. And to infants, old or sick people, female (relations, and) pregnant women.25
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).26
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).27
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).28
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).29
20. Or the slaves (of the Brâhmana householder) shall fetch (rice) from the royal stores, and honour the Sûdra as a guest.30
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).31
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).
Khanda 5
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).32
2. And he shall not leave his teacher at once after having studied (the Veda and having returned home)33
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.34
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.35
7. And (he shall offer water for sipping in this manner) to other guests also who possess all (good qualities) together.36
8. He shall imitate (his teacher) in rising, sitting, walking, about, and smiling.37
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.38
14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another.39
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).40
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.
Footnotes
1. 'The food which is used at the Vaisvadeva, i. e. the food prepared for the meals of the householder and of his wife.'--Haradatta.
2. This Sûtra is a Gñâpaka, as it indicates that Âpastamba also recognises the different rules which are usually prescribed in the Smritis for Brâhmanas, Kshatriyas, Vaisyas, and Sûdras. See above, I, 5, 16, 2.
3. Usually in bathing both Âryas and Sûdras wear no dress except the langotî.
4. Manu II, 54.
5. Balis are portions of food which are thrown before the door, or on the floor of the house. See below, Sûtra 16 seq.
6. Others explain this Sûtra thus: 'After having used for the first time these sacred formulas (which are to be recited in offering the burnt-oblation and the Balis, the householder and his wife) shall sleep,' &c.
7. Regarding the use of ekarâtra in the sense of 'a (day and a) night,' see above. The 'last' Bali-offering is that described below, II ,2, 4, 5.
8. 'They say that the word "afterwards" is used in order to indicate that perfumes, garlands, and other (Upakâras) must be, offered between (the last two acts).'--Haradatta.
9. It is a disputed point with the commentators whether every Brâhmana may offer the Vaisvadeva in the common kitchen-fire, or those persons only who do not keep a sacred domestic fire. The six Mantras, which are given Taitt. Âr. X, 67, 1, are: 1. Agnaye svâhâ, 'to Agni svâhâ'; 2. Somâya svâhâ, 'to Soma svâhâ'; 3. Visvebhyo devebhyah svâhâ, 'to all the gods svâhâ'; 4. Dhruvâya bhûmaya svâhâ, 'to Dhruva Bhûma svâhâ'; 5. Dhruvakshitaye svâhâ, 'to Dhruvakshiti svâhâ'; 6. Akyutakshitaye svâhâ, 'to Akyutakshiti svâhâ.' Haradatta adds that some add a seventh formula, addressed to Agni svishtakrit, 'to the fire which causes the proper performance of the sacrifice,' while others leave out the second Mantra and give that addressed to Agni svishtakrit the sixth place. This latter is the order given in the Calcutta edition of the Taittirîya Âranyaka.
10. 'Above, i.e. Grihya-sûtra, I, 2, 3, 8.'--Haradatta. The Mantras recited are: 1. at the first sprinkling, Adite ’numanyasva, 'Aditi permit'; Anumate ’numanyasva, 'Anumati permit'; Sarasvaty anumanyasva, 'Sarasvatî permit'; Deva Savitah prasuva, 'Divine Savitri permit'; 2. at the second sprinkling, the same as above, anvamamsthâh and prâsâvîh, 'thou hast permitted,' being substituted for anumanyasva and prasuva.
11. This Sûtra is a restriction of Sûtra 15.
12. The first six offerings constitute the Devayagña or Vaisvadeva, which is offered in the fire. Now follow the Bali-offerings, which are merely placed on the ground. 'Behind the fire' means to the east of the fire'; for the sacrificer must face the east.
13. The Mantra is, Adbbyah svâhâ, 'to the Waters svâhâ.'
14. The Mantras are, Osbadhivanaspatibbyah svâhâ, 'to the herbs and trees svâhâ'; Raksbodevaganebhyah svâhâ, 'to the Râkshasas and the servants of the gods svâhâ.'
15. These four Balis are sacred to the Grihâs, to the Avasânas, to the Avasânapatis, and to all creatures.
16. 'Others explain dehalî', "the door-sill," to mean "the door-case."'--Haradatta.
17. 'Others explain apidhâna, "the panels of the door;" to mean "the bolt of the door."'--Haradatta. The offering is made to Nâma, 'the name, or essence of things.'
18. Haradatta gives two explanations of the word Brahmasadana, 'the seat of Brahman.' According to some, it is an architectural term, designating the centre of the house; according to others, it denotes the place where, at the time of the burnt-oblations, the Brahman or superintending priest is seated, i.e. a spot to the south of the sacred fire.
19. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and forefinger. That part of the palm is, therefore, sometimes called 'the tîrtha sacred to the Manes.' See Manu II, 39.
20. 'That is to say, the sacrificial cord shall not be suspended over the right shoulder, nor shall the Bali be thrown out between the thumb and forefinger.'--Haradatta
21. In sprinkling around an offering to the gods, the sacrificer turns his right hand towards the oblation and pours out the water, beginning in the south and ending in the east. In sprinkling around an offering to the Manes, exactly the opposite order is to be followed.
22. At night, i. e. before the evening meal. The Mantra is, 'To those beings which, being servants of Vituda, roam about day and night, desiring a Bali-offering, I offer this Bali, desirous of prosperity. May the Lord of prosperity grant me prosperity, svâhâ. Haradatta adds, that according to another commentator, no other Bali but this is to be offered in the evening, and that some modify the Mantra for each occasion, offering the Bali in the morning to the Bhûtas that roam about during the day,' and in the evening 'to the night-walkers.' Compare for the whole section Manu III, 90-92; Yâgñ. I, 102-104.
23. Manu III, 94 seq.
24. Manu III, 115; Yâgñ. I, 105.
25. Manu III, 114; Yâgñ. I, 105.
26. Manu III, 101 Yâgñ. I, 107. As read in the text, the first line of the verse has one syllable in excess. This irregularity would disappear if trinâ, the Vedic form of the nom. ace. plural, were read for trinâni, and it seems to me not improbable that trinâni is a correction made by a Pandit who valued grammatical correctness higher than correctness of metre.
27. Manu III, 99.
28. Manu III, 110-112; Yâgñ. I, 107.
29. Manu loc. cit.
30. 'Hence it is known that the king ought to keep stores of rice and the like in every village, in order to show hospitality to Sûdra guests.'--Haradatta.
31. Manu II, 241, 242. From here down to II, 3, 6, 2, Âpastamba again treats of the duties of students and teachers, a subject which appears to have in his eyes a greater importance than any other. The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a 'learned guest' II, 3, 6, 3 seq.
32. This rule refers to the Upâkarma, to be performed yearly by householders. In our days, too, the custom is observed, and the whole Brahminical community change on this occasion their Genvîs or sacrificial cords in the month of Srâvana. The adherents of the various Sâkhâs of the Vedas, however, perform the ceremony on different days. According to Haradatta, the Upanishads are named, in order to show that they are of the highest importance. See also Satapatha-brâhmana X, 3, 5, 12.
33. Others consider that this Sûtra refers to the annual Upâkarma of the householder. In that case the translation would be, 'And after having performed the Upâkarma,' &c. Probably Âpastamba means to give a general rule, applicable both to householders and to students who have returned home.
34. 'Though he may suspect that the teacher had been defiled by the touch of a Kândâla or the like, still he shall not show disgust nor wash himself.'--Haradatta. Regarding the rule of receiving guests, see below, II, 4, 8, 6 seq.
35. According to Haradatta, the repetition of the word âkâryam, 'the teacher,' in this Sûtra, indicates that the rule holds good not only when the teacher comes as a guest to his former pupil, but on every occasion when he receives water for sipping.
36. 'He is called samudeta, "possessed of all (good qualities) together," who is endowed with (good) birth, disposition, behaviour, (great) learning, and a (venerable) age.'--Haradatta.
37. The word syât is to be understood from Sûtra 5.
38. Haradatta states that 'speaking evil' is forbidden here once more in order that it should be particularly avoided.
39. 'For example, he shall not say, "The Rig-veda is sweet to the ear, the other Vedas grate on the ear," or "the Taittirîya-veda is a Sâkhâ consisting of leavings," or "the Brâhmana proclaimed by Yâgñavalkya is of modern origin."'--Haradatta. The second sentence refers to the story that Yâgñavalkya vomited the Black Yagur-veda, and his fellow-students, becoming partridges, picked it up. Regarding the third sentence, see Vârttika on Pânini IV, 3, 105, and Max Müller's History of Ancient Sanskrit Literature, P. 363.
40. Weber, Ind. Stud. X, 42.
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