The entire Kalpa-sutra of Apastamba is divided into 30 sections, called Prasnas, literally questions. The first 24 of these teach the performance of the so-called. 20 Jan Book Source: Digital Library of India Item : Sastri, va ioned. श् मात् नमःINTRODUCTION TO THE GRIHYA-SUTRAS We begin our discussion on Grihya Sutras which are coined with a name that life style i.

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If it thunders in the second part of the third watch of the night, [he shall not study during the following day or evening]. From that time downwards Apastamba is quoted by almost every writer on law.

Apastamba Dharmasutra – Wikipedia

But Khandas 22, 23 of the first Patala of the Dharma-sutra apasyamba contain the chief tenets of the Vedantists, and recommend the acquisition of the knowledge of the Atman as the best means for purifying the minds of sinners.

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The guru is considered a “father” and the students are considered as ssutra sons. 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].

Haradatta thinks that by ‘Parisad’ Manu’s and other Dharma sastras are meant.

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.

Some declare, that [the fuel need not apxstamba sprinkled with water] if used for the kitchen fire. Married women [must be saluted] according to the [respective] ages of their husbands. The Apastambiya Dharma-sutra forms part of an enormous Kalpa-sutra or body of aphorisms, which deals with the teaching of the Veda and of the ancient Rishis regarding the apastwmba of sacrifices and the duties of the twice-born, and which, being chiefly based on the second of the four Vedas, the Yajur-veda in the Taittiriya recension, is primarily intended for the benefit dutra the Adhvaryu priests in whose families the study of the Yajur-veda is hereditary.


After the wind has ceased, [the interruption of the recitation continues] for one muhurta 48 minutes. As the Dharma-sutra names no less than nine teachers in connection with various topics of the sacred law, and sutta appeals to the opinion of some ekeit follows that a great many such auxiliary treatises must have existed in Apastamba’s time.

And that of a Vaisya dyed with turmeric.

The authority [for Dharma] is the agreement of those who know the law. During this time, she exclusively occupies the Sutika- grha or lying-in chamber.


Nor shall he touch [a woman at all] without a particular reason. As regards the former, he mentions it by its ancient name, Nyaya, which in later times and at present apastwmba usually applied to the doctrine of Gautama Aksapada.

Let him talk with women as much [only] as is necessary. The same is the case with the Brahmanas of Rajputana, Hindustan, and the Punjab. It is further alleged ver.

Passages similar to the first part of the sentence quoted in this sutra occur Taitt. The latter meaning is that applicable to this Sutra. References to the Purana in general are not infrequent in other Sutras on the sacred law, and even in older Vedic works. We shall quote the verses from the Veda which refer to the attainment of the knowledge of the Atman. On all other occasions he shall salute [him in the manner described above]. The fact, therefore, that Apastamba places a teacher whom he must have considered as a contemporary of the promulgator of the White Yajur-veda among the Avaras, is highly interesting and of some importance for the history of Vedic literature.

The commentator declares that in Manu 3;1, the expression ‘until he has learnt it,’ must be understood in this sense, [that the student may leave his teacher, if he has learnt the Veda after twelve years’ study, never before. A Vaisya shall salute stretching forth his arm on a level with his middle, ie.

While an acquaintance with the south can thus be proved only by a few books belonging to the later stages of Vedic literature, several of the southern kingdoms are named already in the oldest historical documents. It seems not improbable that most of these teachers were authors of complete sets of Angas limbs of sacred books. In Apastamba’s own works, we find clear proof that he laid no claim to the title Rishi, or inspired seer of Vedic texts. At all events the practice and doctrine which Apastamba blames, may have been defended by the wording of Baudhayana’s rules.


Loving him like his own son, and being attentive, he shall teach him the sacred science, without hiding anything in the whole law.

For pleasure is obtained [by using or eating forbidden substances].

One shall face the teacher though the latter does not face him. By sipping [pure] water, that has been collected on the ground, he becomes pure. He shall not sit on a seat higher [than that of his teacher]. Nor an [unaccompanied] woman in a forest [or any other lonely place]. Or he may use it for religious ceremonies. If he, who is about to study the Veda, wishes to talk to a menstruating woman, he shall first speak to a Brahmana and then to surta, then again speak to a Brahmana, and afterwards study.

II, 5, 13, The panca-maha yajnas are the daily duties to be performed by the householder for the rest of his life. At sacrifices the sacred thread passes over the left shoulder and under the right arm. If [the howl of] a wolf or of a solitary jackal [has been heard, he shall stop the reading] until he has slept.

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.

Introduction to the Apastamba Sutras

Professor Weber has rightly objected to this reasoning. And one shall not remember what one may have done [for the teacher]. Suttra if outcasts have entered the village, he shall not study on that day.