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The Sacred Laws of the Âryas: Âpastamba - Prasna I, Patala 5
Khanda 15
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.1
2. By sipping (pure) water, that has been collected on the ground, he becomes pure.2
3. Or he, whom a pure person causes to sip water, (becomes also pure).3
4. He shall not sip rain-drops.4
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).5
7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands).6
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.7
12. He shall not place fuel on the fire, without having sprinkled it (with water).8
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.9
15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water.10
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.11
18. Unpurified, he shall not approach fire, (so near that he can feel the heat).12
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.13
21. Nor shall he place fire under his bedstead.14
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.15
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.16
Khanda 16
1. He shall not drink water standing or bent forwards.17
2. Sitting he shall sip water (for purification) thrice, the water penetrating to his heart.18
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.19
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).20
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.21
12. If (in talking), drops (of saliva) are perceived to fall from his mouth, then he shall sip water.22
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).23
15. (Or he may touch) moist cowdung, wet herbs, or moist earth.
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.24
19. (Nor shall he eat in a house) where a lying-in woman has not (yet) come out (of the lying-in chamber),25
20. (Nor in a house) where a corpse lies.26
21. Food touched by a (Brâhmana or other high-caste person) who is impure, becomes impure, but not unfit for eating.27
22. But what has been brought (be it touched or not) by an impure Sûdra, must not be eaten,28
23. Nor that food in which there is a hair,29
24. Or any other unclean substance.30
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),31
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,32
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
33. If during his meal,
Khanda 17
1. A Sûdra touches him, (then he shall leave off eating).34
2. Nor shall he eat sitting in the same row with unworthy people.35
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;36
4. Nor (shall he eat) where they give him food, reviling him.37
5. Nor (shall he eat) what has been smelt at by men or other (beings, as cats).38
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.39
12. A wooden vessel becomes pure by being scraped.40
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.41
17. Prepared food which has stood for a night, must neither be eaten nor drunk.42
18. Nor (should prepared food) that has turned sour (be used in any way).43
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.44
20. (Substances which have turned) sour without being mixed with anything else (are to be avoided).45
21. All intoxicating drinks are forbidden.
22. Likewise sheep's milk,46
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),47
24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first) ten days (after their giving birth to young ones),48
25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors,
26. (Likewise) red garlic, onions, and leeks,49
27. Likewise anything else which (those who are learned in the law) forbid.50
28. Mushrooms ought not to be eaten; that has been declared in a Brâhmana;51
29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village pigs, of Sarabhas, and of cattle.52
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).53
33. Amongst birds that feed thrusting forward their beak, the (heron, called) Plava (or Sakatabila, must not be eaten).54
34. Carnivorous (birds are forbidden),55
35. Likewise the swan, the Bhâsa, the Brâhmanî duck, and the falcon.56
36. Common cranes and Sâras-cranes (are not to57 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.58
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.59
Footnotes
1. Taitt. Âr. II, 1, 2 seq.; Manu IV, 58.
2. Pure water is that which a cow will drink. Yâgñ. I, 192; Manu V, 128.
3. The ceremony of 'sipping water' may be performed in two ways; either the 'person sipping' may take the water out of a river, pond, &c., or he may get the water poured into his hand by another person. But, according to Âpastamba, he must not take a pot or gourd in his left hand and pour the water into his right, as some Smritis allow. The reason for this rule is, that Âpastamba considers it essential that both hands should be used in conveying the water to the mouth; see also above, I, 1, 4, 21. This agrees with the custom now followed, which is to bend the right hand into the form of a cow's ear, and to touch the right wrist with the left hand while drinking.
4. 'Some think, that this Sûtra is intended to forbid also the drinking of rain-water. Other commentators declare that, according to this Sûtra, it is allowed to use for "sipping" drops of water which fall from a vessel suspended by ropes [because the Sûtra emphatically excludes "rain-drops only].'--Haradatta.
5. Manu II, 61. 'Because the term "heated by fire" is used, there is no objection to water heated by the rays of the sun. In the same manner the use of, "hot" water only is usually forbidden in the Smritis.'-- Haradatta.
6. 'Because the phrase "with empty hands" is used, he commits no fault if he raises his hand, holding a stick or a clod. Some declare, that the term "touching water" (rendered by "washing means "sipping water."'--Haradatta.
7. The translation given above is based on the interpretation of Haradatta, who considers that Âpastamba holds 'crossing a river' to cause impurity. The natural and probably the right interpretation, however, is that rejected by Haradatta, 'But he shall sip water after having come out (of the river or tank).'
8. '"On the fire used for Vedic or Smârta sacrifices or for household purposes.". . . Some declare, that (the fuel need not be sprinkled with water) if used for the kitchen fire.'--Haradatta.
9. Haradatta's commentary is of little use, and I am not quite certain that my translation is correct.
10. Manu V, 118.
11. This second proceeding is adopted in case the dog has touched the hands or the lower parts of the body, as may be learnt by the comparison of a verse of Manu.
12. Manu IV, 142; Yâgñ. I, 155.
13. Manu IV, 53. Haradatta mentions other explanations of this Sûtra. Some say, that the Srauta fire may be kindled by blowing, because that is ordained particularly in the Vâgasaneyaka, but that the domestic fire is not to be treated so. Others again consider the rule absolute, and say, that a hollow reed or bellows must be used for kindling the fire, lest drops of saliva should fall upon it.
14. Manu IV, 54.
15. The last condition mentioned in the Sûtra indicates, that the place must have a river or tank, not wells only, as the purification by sipping water cannot be performed without help, with water from wells.
16. Manu V, 138.
17. Haradatta takes âkam here to mean 'to drink water,' and thinks that it is forbidden to do this standing or in a bent position. Others refer the prohibition to 'sipping water for the sake of purification,' and translate, 'He shall not sip water standing or in a bent position (except in case of necessity),' i.e. if the bank of the river is so high that he cannot reach the water sitting down, and in this case he shall enter it up to his thighs or up to his navel.
18. Manu II, 60 and 62; V, 139; and Yâgñ. I, 20 and 27; Weber. Ind. Stud. X, 165. Haradatta observes, that the further particulars regarding purification by sipping water must be supplied from other Smritis. The rule quoted by him is as follows: 'The performer should be sitting in a pure place, not on a seat, except when sipping water after dinner, and should sip thrice from his hand water which is free from bubbles and foam, and which he has attentively regarded, in such a quantity as would cover a Mâsha-bean. The water sipped by a Brahman should reach his heart, that sipped by a Kshatriya the throat, and that sipped by a Vaisya the palate. A Sûdra sips once as much as to wet his tongue.'
19. The eyes are to be touched with the thumb and the fourth finger, either at once, or one after the other, the nostrils with the thumb and the second finger, the ears with the thumb and the small finger.
20. Manu V, 138.
21. Haradatta observes that this Sûtra shows, that every other foreign substance brought with the food into the mouth, makes the food 'leavings' and the eater impure. Manu V, 141.
22. Manu V, 141 declares sipping to be unnecessary in this case.
23. Manu V, 145.
24. The term "ten days" is used in order to indicate the time of impurity generally. In some cases, as that of a Kshatriya, this lasts longer. In other cases, where the impurity lasts thirty-six hours only, (the abstention from dining in such houses is shorter.)'--Haradatta. Manu IV, 217.
25. A lying-in woman is impure, and must not be touched during the first ten days after her confinement. During this time, she exclusively occupies the Sûtikâgriha, or lying-in chamber. Manu IV, 217.
26. Haradatta remarks that in the case of the death of a person who is not a relation, it is customary to place at the distance of 'one hundred bows' a lamp and water-vessel, and to eat (beyond that distance).
27. 'Food which is simply impure, may be purified by putting it on the fire, sprinkling it with water, touching it with ashes or earth, and praising it.'--Haradatta.
28. Others say, that the food becomes unfit for eating, only, if in bringing it, the Sûdra has touched it.--Haradatta.
29. Manu IV, 207; Yâgñ. I, 167. 'But this rule holds good only if the hair had been cooked with the food. If a hair falls into it at dinner, then it is to be purified by an addition of clarified butter, and may be eaten.'--Haradatta.
30. Haradatta quotes a passage from Baudhâyana, which enumerates as 'unclean things' here intended, 'hair, worms or beetles, nail-parings, excrements of rats.' The rule must be understood as the preceding, i.e. in case these things have been cooked with the food.
31. Manu IV, 207: Yâgñ. I, 167, 168. This Sûtra must be read with Sûtra 23 above.
32. Manu IV, 208; Yâgñ. I, 167. Apapâtras are persons whom one must not allow to eat from one's dishes, e.g. Kandâlas, Patitas, a woman in her courses or during the ten days of impurity after confinement. See also above, I, 1, 3, 25.
33. Haradatta thinks, that as the Sûtra has the feminine gender, dâsî, it does not matter if a male slave brings the food. But others forbid also this.
34. 'Some say, that this Sûtra indicates that the touch of a Sûdra does not defile at any other time but at dinner, whilst others hold that a Sûdra's touch defiles always, and that the Sûtra is intended to indicate an excess of impurity, if it happens at dinnertime.'--Haradatta.
35. 'Unworthy people are those who are neither of good family, nor possess learning and virtue.'--Haradatta.
36. According to Haradatta a person who misbehaves thus, is called 'a dinner-thorn.' This point of etiquette is strictly observed in our days also. Manu IV, 2 12.
37. Manu IV, 212; Yâgñ. I, 167.
38. 'As the text has avaghrâta, "smelt at," it does not matter if they smell the food from a distance.'--Haradatta.
39. 'It must be understood from other Smritis, that brass is to be cleaned with ashes, copper with acids, silver with cowdung, and gold with water.'--Haradatta. Manu V, I 14.
40. Manu V, 115.
41. 'Having sprinkled them with water and purified them by boiling; or, according to others, mixing them with so much water as will not spoil them.'--Haradatta.
42. The Sanskrit has two terms for 'eating;' the first 'khâd' applies to hard substances, the second 'ad' to soft substances. Manu I, V, 211; Yâgñ. I, 16 7.
43. Manu IV, 211; V, 9; Yâgñ. I, 167.
44. Manu V, 10, 24 and 25.
45. According to Haradatta, Âpastamba returns once more to the question about sour food, in order to teach that dishes prepared with curds and other sour substances may be eaten.
46. Manu V, 8; Yâgñ. I, 170.
47. Manu V, 8, 9; Yâgñ. I 170. 'Sandhinî, translated by "females that give milk while big with young," means, according to others, "female animals that give milk once a day."--Haradatta.
48. Manu V, 8.
49. Manu V, 5; Yâgñ. I, 176.
50. Haradatta observes that Âpastamba, finding the list of forbidden vegetables too long, refers his pupils to the advice of the Sishtas. The force of this Sûtra is exactly the same as that of I, 3, 11, 38.
51. Yâgñ. I, 171.
52. The camel, Gayal, and Sarabha are mentioned as 'forbidden animals,' Satapatha-br. I, 2, 1, 8; Aitareya-br. II, 1, 8; see also Weber, Ind. Stud. X, 62; Manu V, 11, 18; Yâgñ. I, 172, 176.
53. Yâgñ. I, 176.
54. Manu V, 12. Yâgñ. I, 172.
55. Manu V, 11; Yâgñ. I, 172.
56. Yâgñ. I, 172.
57. Manu V, 12; Yâgñ. I, 172. Other commentators take the whole Sûtra as one compound, and explain it as an exception to Sûtra 34. In that case the translation runs thus: ('Carnivorous birds are forbidden) except the Kruñka, Krauñka, Vârdhrânasa, and Lakshmana.'--Haradatta. This translation is objectionable, because both the Kruñka, now called Kulam or Kûñk, and the Krauñka, the red-crested crane, now called Sâras (Cyrus), feed on grain. Kruñkakrauñka is a Vedic dual and stands for kruñkakrauñkâ or kruñkakrauñkau.
58. Manu V, 18; Yâgñ. I, 77. Pûtikhasha is, according to Haradatta, an animal resembling a hare, and found in the Himâlayas.
59. Haradatta closes this chapter on flesh-eating by quoting Manu V, 56, which declares flesh-eating, drinking spirituous liquor, and promiscuous intercourse to be allowable, but the abstinence therefrom of greater merit. He states that the whole chapter must be understood in this sense.
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