| Philosophy and Religion / Sacred Laws of the Âryas |
The Sacred Laws of the Âryas: Âpastamba - Prasna II, Patala 3
Khanda 6
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.
3. A guest comes to the house resembling a burning fire.2
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).3
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.4
6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss.5
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.6
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.7
12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water.8
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).9
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.10
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.11
20. For it is declared in the Veda that he (who eats the food of such a person) eats his guilt.
Khanda 7
1. This reception of guests is an everlasting (Srauta)-sacrifice offered by the householder to Pragâpati.12
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).13
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.14
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).15
7. When he rises after his guest has risen (to depart), that act represents the Udavasânîyâ ishti (of a Vedic sacrifice).16
8. When he addresses (the guest) kindly, that kind address (represents) the Dakshinâ.17
9. When he follows (his departing guest, his steps represent) the steps of Vishnu.18
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.19
13. If a guest comes to an Agnihotrin, he himself20 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.'21
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.22
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).
Footnotes
1. The person desirous to study addresses his teacher elect with the following Mantra: Bhagavan maitrena kakshushâ pasya sivena manasânugrihâna prasîda mâm adhyâpaya, 'venerable Sir, look on me with a friendly eye, receive me with a favourable mind, be kind and teach me.' The teacher elect then asks: Kimgotro ’si saumya, kimâkârah, 'friend, of what family art thou? what is thy rule of conduct?'
2. The object of this Sûtra is to show the absolute necessity of feeding a guest. For, if offended, he might burn the house with the flames of his anger.
3. The object of this Sûtra is to complete the definition of the term 'guest' to be given in the following Sûtra. In my translation I have followed Haradatta's gloss. The literal sense of Âpastamba's words is,. 'He who, observing the law, has studied one recension of each (of the four) Vedas, becomes a Srotriya.' Haradatta says this definition would be contrary to the current acceptation of the term. That argument proves, however, nothing for Âpastamba's times.
4. Manu III, 102, 103; Yâgñ. I, 111.
5. Yâgñ. I, 109; Manu III, 101.
6. Haradatta states that this is also Âpastamba's opinion.
7. According to Haradatta, Âpastamba is of opinion that it should be brought in a pot made of metal.
8. I.e. it is unnecessary to offer water for washing the feet to a student.
9. 'Ointment, (i.e.) oil or clarified butter for anointing the feet.'--Haradatta. Manu III, 107.
10. Manu III, 108.
11. Manu IV, 213; Yâgñ. I, 162.
12. 'Prâgâpatya may mean either "created by Pragâpati" or sacred to Pragâpati."'--Haradatta.
13. in the first Sûtra the reception of guests had been compared to an everlasting Vedic sacrifice. This analog is traced further in detail in this Sûtra. One of the chief characteristics of a Vedic sacrifice is the vitâna, or the use of three sacred fires. Hence Âpastamba shows that three fires also are used in offering hospitality to guests.
14. Regarding the Agnishtoma and the other sacrifices mentioned, see Aitareya-brâhmana III, 8; IV, 1; IV, 4.
15. The morning, midday, and evening offerings offered at the great Vedic sacrifices are called Savanas. The object of this Sûtra is to prescribe the hospitable reception of guests at a times of the day, and to further describe the similarity of a guest-offering to a Vedic sacrifice.
16. Regarding the Udavasânîyâ ishti, see Aitareya-brâhmana VIII, 5. It is the 'concluding ishti.'
17. Dakshinâ is the reward given to priests who officiate at a sacrifice.
18. 'The steps of Vishnu' are three steps which the sacrificer has to make between the Vedi and the Âhavanîya-fire. See Pet. Diet. s. v.
19. 'A guest,' i.e. such a one as described above, II, 3, 6, 4 and 5.
20. An Agnihotrin is a Brâhmana who offers certain daily burnt offerings called Agnihotra. The translation of the last clause renders tarpayantu, the reading of the Atharva-veda.
21. According to some, all these sentences must be pronounced; according to Haradatta, one only, which may be selected optionally.
22. Haradatta states that the Brâhmana mentioned in the text is the Âharvana-brâhmana. See Atharva-veda. XV, 11-12.
YOU MAY ALSO LIKE
