The Sacred Laws of the Âryas, Part I: Âpastamba and Gautama — SBE Vol. 2 (trans. Georg Bühler, 1879)
English·1879–1910·trans. Georg Bühler & James Legge·252 passages
The text · part 8 of 13
See also Manu VI, 4; Yaga. III, 45.
' 22.1. Manu VI, 6. 2. Manu VI, 5, 21; YAg#. III, 46.
4. ‘Then he shall live on ether, ie. eat nothing at all’— Haradatta. Manu VI, 31; Yaga. III, 55.
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successive performance (of the acts prescribed for the several orders).
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 Somasacrifices, (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, g. 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.
6. ‘The word atha, “now,” introduces a different opinion. Above, it has been declared that the life in the woods (may be begun) after the studentship only. But some teachers enjoin just for that hermit a successive performance of the acts.
8. Manu VI, 3 seq.; YAga. III, 45.
10, Haradatta thinks that this rule refers both to the hermit who lives with his family and to him who lives alone. Others refer it to the latter only.
15. According to Haradatta, the word kaga appears to designate ‘a mallet ;’ in the passage from the Ram4yaza quoted in the Petersburg Dict. the commentator explains it by pe/aka, ‘ basket.’
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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 burntoblations, (sustain) his life, (feed) his guests, and (prepare) his clothes with materials produced in the forest.
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).
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).
Prasna II, Parata 9, KuHanpa 23.
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
17. Y4ga. III, 46.
20, This Sftra explains the word up4msu, ‘inaudibly.’
2. Afterwards he shall wander about, sustaining his life with roots, fruits, leaves, and grass (which he
17. Y4ga. III, 46.
20, This Sftra explains the word up4msu, ‘inaudibly.’
24. Manu VI, 15; Y4ga#. III, 47.
23. 1. The following rules apply to a solitary hermit.
2. These Sfitras are repeated in order to show that, according to the opinion of those who allow hermits to live with their families, the end should be the same.
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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 Puraza:
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.
3. ‘The “orders” have been described. Now, giving conflicting opinions, he discusses which of them is the most important.’-— Haradatta. .
4. This verse and the next are intended to disparage the order of householders. Haradatta explains ‘burial-grounds’ by ‘ new births which lead to new deaths;’ but see below, Sfitra 10. See also Yag#. III, 186-187.
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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.)
12. The revealed texts declare that after (the burial follows) a reward without end, which is designated by the term ‘heavenly bliss.’
Prasna II, Parata 9, Kuanpa 24,
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.’
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.’
1x. The Sfitra is intended to remove the blame thrown on the order of householders by the verse quoted. Haradatta seems to have forgotten his former explanation of Smasanani.
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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 Bhavishyatpuraza.
7. Now Pragdpati 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 Pragapati 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 Azshis).
14. But even though some (ascetic), whilst still
24. 6. ‘They become the seed,’ i.e. ‘The Prag4patis.’
8. ‘Other (duties), i.e. the order of ascetics and the like..— Haradatta.
13. As the Azshis have not lost heaven through the sins of their sons, the dogma according to which ancestors lose heaven through the sins of their sons, must be false.
14. Apastamba’s own opinion is apparently against pure asceticism.
IT, to, 25. THE KING, 161
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.
Prasna II, Parata 10, Kuawnoa 25.
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.
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.
25. 3. ‘In the heart of the town, i.e. in that town which is surrounded by all the walls’——Haradatta. Compare Manu VII, 76.
6. According to Haradatta, the fires are to be common, Not consecrated ones.
y. Manu VII, 78; Yag#. I, 313.
8. Manu VII, 82 seq.
(2] M
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9g. 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 (Brahmaza) 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 Vibhitaka (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.
1o. ‘The Gurus are the father and other (venerable relations).’—Haradatta.
11. Manu VII, 134. ‘Or intentionally; with reference to that the following example may be given. If anybody is to be made to pay his debts or taxes, then he is to be exposed to cold or heat, or to be made to fast (until he pays). The king shall punish (every one) who acts thus.’—Haradatta.
13. ‘Having played there, they shall give a fixed sum to the gambling-house keeper and go away. The latter shall, every day or every month or every year, give that gain to the king. And the king shall punish those who play elsewhere or quarrel in the assembly-house. —Haradatta.
14. ‘At festivals and the like occasions (these performances) take place also elsewhere, that is the custom. —Haradatta.
15. Manu VII, 143, and passim; Yaga. I, 335.
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Prasna II, Parara 10, Kuawpa 26.
—Haradatta.
14. ‘At festivals and the like occasions (these performances) take place also elsewhere, that is the custom. —Haradatta.
15. Manu VII, 143, and passim; Yaga. I, 335.
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Prasna II, Parara 10, Kuawpa 26.
1. A (king) who, without detriment to his servants, gives land and money to Brahmamas according to their deserts gains endless worlds.
2. They say (that) a king, who is slain in attempting to recover the property of Brahmamzas, (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.
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.
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).
6. Yag#. Il, 271-272. A yogana is a distance of 4 krosa, kos,
7. A krosa, kos, or gau, literally ‘the lowing of a cow,’ is variously reckoned at 13-4 miles.
8. Y4g#.I,272. This law is, with certain modifications, still in force. See Bombay Regulations, XII, 27 par.
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164 APASTAMBA. II, ro, 26.
9. The (king) shall make them collect the lawful taxes (sulka).
10. A learned Br&hmaza is free from taxes, tr. 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 Sddra 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 Sannydsins).
18. A young man who, decked with ornaments, enters unintentionally (a place where) a married woman or a (marriageable) damsel (sits), must be reprimanded.
g. According to Haradatta, who quotes Gautama in his commentary, the sulka is the jth part of a merchant’s gains. On account of the Sftras immediately following, it is, however, more probable that the term is here used as a synonym of ‘kara,’ and includes all taxes. ‘Lawful’ taxes are, of course, those sanctioned by custom and approved of by the Smritis.
to. Manu VII, 133.
11. Haradatta thinks that the rule applies to women of the Anuloma, the pure castes, only.
‘Lawful’ taxes are, of course, those sanctioned by custom and approved of by the Smritis.
to. Manu VII, 133.
11. Haradatta thinks that the rule applies to women of the Anuloma, the pure castes, only.
14. ‘Why does he say “intent on fulfilling the holy law?” Those shall not be free from taxes who perform austerities in order to make their magic charms efficacious. —Haradatta.
18. The ornaments would indicate that he was bent on mischief. Compare above, I, 11, 32, 6.
TI, 10, 27. CIVIL AND CRIMINAL LAW. 16 7
19. But if he does it intentionally with a bad purpose, he must be fined.
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.
Prasna II, Parata 10, Kuanpa 27,
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.
19. ‘The punishment must be proportionate to his property and the greatness of his offence. The term “with a bad purpose” is added, because he who has been sent by his teacher (to such a place) should not be punished.’-— Haradatta. Manu VIII, 354; Yaga. II, 284.
24. ‘I.e.a married woman to her husband or father-in-law, an unmarried damsel to her father or to her brother. — Haradatta.
27. 2. This Sfitra refers to the begetting of a Kshetraga son, and gives the usual rule, that only the Sagotras in the order of the grade of relationship, a brother-in-law, a Sapiada, &c., shall be employed for this purpose.
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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.
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 Sidra caste shall be banished.
9. A Sidra (who commits adultery) with a woman of one of the first three castes shall suffer capital punishment.
8. A man of one of the first three castes (who commits adultery) with a woman of the Sidra caste shall be banished.
9. A Sidra (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 (Sddra, by making her undergo penances and fasts, in case she had no child).
11. They declare, that (a Brahmaza) who has
4. ‘For now-a-days the senses of men are weak, and therefore the peculiar (law formerly) in force regarding gentiles is so no longer, lest husbands should be set aside under the pretended sanction of the SAstras.’—Haradatta.
9. Manu VIII, 374; Yag#. II, 286. According to Haradatta, this refers to a Sidra servant who seduces a woman committed to his charge. In other cases the punishment prescribed, II, 10, 26, 10, is to take effect. The same opinion is expressed by Gautama.
11. This refers to the wife of a Srotriya, as Haradatta states according to Gautama. The penance is three years’ chastity.
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once committed adultery with a married woman of equal class, shall 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 Sddra who speaks evil of a virtuous person, belonging to one of the first three castes, shall be cut out.
15. A Sfdra 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 Sadra) 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 Brahmaza, 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
15. In conversation, i.e. addressing Aryas familiarly, with tvam, ‘thou,’ &c.
17. Haradatta states expressly that the eyes of a Brahmaaa must not be put out by any sharp instrument. He should be kept blindfold all his life.
20. ‘The intercession is to take effect in this manner: that mutilation is commuted to a fine, a fine to a flogging, a flogging to a reprimand.’—Haradatta.
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Snataka, and a prince shall be able to protect (a criminal from punishment by their intercession), except in case of a capital offence.
Prasna II, Parata 11, Kuanpna 28.
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Snataka, and a prince shall be able to protect (a criminal from punishment by their intercession), except in case of a capital offence.
Prasna II, Parata 11, Kuanpna 28.
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) toa 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).
28.1. This Sftra shows that the system of leasing land against a certain share of the crops, which now prevails generally in Native States, and is not uncommon in private contracts on British territory, was in force in Apastamba’ s times.
2. See Colebrooke, Digest, Book III, Text lxviii, for this Sfitra and the following two. Another commentator, quoted by Haradatta, connects this Sfitra with the preceding, and refers it to a poor lessee of land, who cannot pay the value of the crop which was lost through his negligence. A third explanation refers the Sfitra to a cultivator who neglects to till his land. Gagannatha’s authorities, the Kint4mazi and Ratnakara, agree with Haradatta’s first explanation.
5. Manu VIII, 240; Y4g@. I, 159-16.
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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).
g. (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.
Prasna II, Parata 11, Kuawpa 29.
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
If the king does not punish a punishable offence, the guilt falls upon him.
Prasna II, Parata 11, Kuawpa 29.
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
6. Manu VIII, 232; Yaga. II, 164.
13. Manu VIII, 18, 308; Yag@. I, 336.
170 APASTAMBA. IT, rr, 29- 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).
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.
29. 3. ‘Though this is so, still the wife cannot spend (money) without the permission of her husband, but the husband can do (so without the consent of his wife). That may be known by Sfitra II, 6, 14, 11, “‘ They do not declare it to be a theft if the wife spends money for a good reason during the absence of her husband.” ’—Haradatta.
‘ Others, i.e. the sons and the rest.’—Haradatta.
Yaga. II, 2.
‘ And the like, i.e. by cross-examination, &c.’— Haradatta. Manu VIII, 87 seq.; Yaga. II, 68-75.
Manu VIII, 119g seq.
Sw ANS
IT, 11, 29. CIVIL AND CRIMINAL LAW. 17!
g. 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 Sidras 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.
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.
g. Manu VIII, 89 seq.
ro. Manu VIII, 81 seq.
11. Manu II, 223. The meaning of the Sitra is, that men ought not to study solely or at first such Sastras as women or Sfidras also learn, but that at first they must study the Veda. See Manu II, 168. The knowledge which women and Sfdras possess is dancing, music, and other branches of the ArthasAstra.
14. See above, I, 7, 20, 8 and 9.
GAUTAMA,
INSTITUTES OF THE SACRED LAW.
GAUTAMA,
INSTITUTES OF THE SACRED LAW.
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GAUTAMA,
INSTITUTES OF THE SACRED LAW.
CHAPTER I.
1. THE Veda is the source of the sacred law,
2. And the tradition and practice of those who know the (Veda).
3. Transgression of the law and violence are observed (in the case) of (those) great (men) ; but both are without force (as precedents) on account of the weakness of the men of later ages.
4. If (authorities) of equal force are conflicting, (either may be followed at) pleasure.
5. The initiation of a Brahmamza (shall ordinarily take place) in his eighth year;
I. 1-2. Apastamba I, 1, 1, 1-2.
3. Apastamba II, 6, 13, 8-10. Instances of transgressions of the law are the adultery of Kataka and Bharadvaga, Vasish¢ha’s marriage with the Kandali Aksham4la, Rama Gamadagnya’s murder of his mother. Haradatta explains the term ‘avara,’ translated by “men of later ages,’ to mean ‘ men like ourselves’ (asmadadi). In his comment on the parallel passage of Apastamba he renders it by idanintana, ‘belonging to our times;’ and in his notes on Apastamba I, 2, 5, 4, he substitutes arvafina kaliyugavartin, ‘men of modern times living in the Kaliyuga.’ The last explanation seems to me the most accurate, if it is distinctly kept in mind that in the times of Gautama the Kaliyuga was not a definite period of calculated duration, but the Iron Age of sin as opposed to the happier times when justice still dwelt on earth.
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6. (It may also be performed) in the ninth or fifth (years) for the fulfilment of (some particular) wish.
7. The number of years (is to be calculated) from conception.
8. That (initiation) is the second birth.
g. The (person) from whom he receives that (sacrament is called) the A#Arya (teacher).
10, And (the same title is also bestowed) in consequence of the teaching of the Veda.
11. (The initiation) of a Kshatriya (shall ordinarily take place) in the eleventh (year after conception), and that of a Vaisya in the twelfth.
12. Up to the sixteenth year the time for the Savitri of a Brahmamza has not passed,
13. Nor (for the initiation) of a Kshatriya up to the twentieth (year).
14. (And the limit for that) of a Vaisya (extends) two years beyond (the latter term).
12. Up to the sixteenth year the time for the Savitri of a Brahmamza has not passed,
13. Nor (for the initiation) of a Kshatriya up to the twentieth (year).
14. (And the limit for that) of a Vaisya (extends) two years beyond (the latter term).
15. The girdles (worn by students) shall be strings of Muza grass, a bow-string, or a (wool) thread, according to the order (of the castes).
Apastamba I, I, I, 20-21. Apastamba I, I, I, 1g. 8. Apastamba I, 1, 1, 17-18. . Apastamba I,1,1,14. 10. Manull, 140; YAagd#avalkya I, 34.
II. Apastamba I, 1, I, 19.
12. Apastamba I, 1, 1, 24. SAvitrt, literally the 2 sacred to Savitrz, is here used as an equivalent for upanayana, initiation, because one of the chief objects of the ceremony is to impart to the neophyte the Mantra sacred to Savitr/, Rig-veda III, 62, ro.
13-14. Apastamba I, 1, 1, 27.
15. Apastamba I, 1, 2, 33-36. 16. Apastamba I, 1, 3, 3-6.
7D
=)
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17- Hempen or linen cloth, the (inner) bark (of trees), and woollen blankets (may be worn as lower garments by students) of all (castes),
18. And undyed cotton cloth.
19. Some (declare that it) even (may be dyed) red.
20. (In that case the garment) of a Braéhmaza (shall be dyed with a red dye) produced from a tree,
21. (And those of students) of the other two (castes shall be) dyed with madder or turmeric.
22. The staff (carried by a student) of the Brahmama (caste shall be) made of Bilva or Paldsa wood.
22. Staves made of Asvattha or Pilu wood (are fit) for (students of) the remaining (two castes).
24. Or (a staff cut from a tree) that is fit to be used at a sacrifice (may be carried by students) of all (castes).
25. (The staves must be) unblemished, bent (at the top) like a sacrificial post, and covered by their bark.
26. They shall reach the crown of the head, the forehead, (or) the tip of the nose (according to the caste of the wearer).
17. Haradatta explains ira, the inner bark of a tree, by ‘made of Kusa grass and the like.” Regarding dresses made of Kusa grass, see the Petersburg Dict.s.v. Kusafira. ira may also mean ‘rags,’ such as were worn by Sannydsins (see below, III, 19) and Bauddha ascetics.
19-21. Apastamba I, 1, 2, 41—I, 1, 3, 2.
22, Apastamba I, 1, 2, 38.
24. ‘Because the term “fit to be used at a sacrifice” is employed, the Vibhitaka and the like (unclean trees) are excluded.’— Haradatta. Regarding the Vibhitaka, see Report of Tour in Kasmir, Journal Bombay Br. Roy. As. Soc. XXXIV A, p. 8.
25. Manu II, 47. ‘Unblemished means uninjured by worms and the like.’— Haradatta.
26. Manu II, 46.
[7] N
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27. (It is) optional (for students) to shave (their heads), to wear the hair tied in a braid, (or) to keep (merely) a lock on the crown of the head tied ina braid (shaving the other portions of the head).
26. Manu II, 46.
[7] N
p. 24
27. (It is) optional (for students) to shave (their heads), to wear the hair tied in a braid, (or) to keep (merely) a lock on the crown of the head tied ina braid (shaving the other portions of the head).
28. If he becomes impure while holding things in his hands, he shall (purify himself) by sipping water without laying (them on the ground).
27. Apastamba I, 1, 2, 31-32. ‘The above translation follows the reading of my MSS. mundaga/ilasikhagafa va, which seems more in accordance with the Sfitra style. It must, however, be understood that the arrangement of the hair is not regulated by the individual choice of the student, but by the custom of his family, school, or country. In the commentary, as given by one of my MSS,, it is stated the custom of shaving the whole head prevailed among the KAandogas. Max Miiller, History of Ancient Sanskrit Literature, p. 53; Weber, Indische Studien, X, 95.
28. The above translation agrees with Professor Stenzler’s text and Manu V, 143. But according to Haradatta the meaning of the Sfitra is not so simple. His explanation is as follows: ‘If while holding things in his hands he becomes impure, i.e. he is defiled by urine, faeces, leavings of food, and the like (impurities) which are causes for sipping water, then he shall sip water after placing those things on the ground. This refers to uncooked food, intended to be eaten. And thus VasishéAa (III, 4, 3, Benares edition) declares: “If he who is occupied with eatables touches any impure substance, then he shall place that thing on the ground, sip water, and afterwards again use it.” But the following text of another Smrvti, “A substance becomes pure by being sprinkled with water after having been placed on the ground,” refers to cooked food, such as boiled rice and the like. Or (the above Satra may mean), “If he becomes impure while holding things in his hands, then he shall sip water without laying them on the ground.” And thus Manu (V, 143) says: “He who carries in any manner anything in his hands and is touched by an impure substance shall cleanse himself by sipping water without Jaying his burden down.” This rule refers to things not destined to be eaten, such as garments. And in the (above) Sfitra the words, “He who becomes impure shall sip water,” must be taken as one sentence, and (the whole), “If while holding things in his hands he becomes impure,
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29. (As regards) the purification of things, (objects) made of metal must be scoured, those made of clay should be thoroughly heated by fire, those made of wood must be planed, and (cloth) made of thread should be washed.
30. (Objects made of) stone, jewels, shells, (or) mother-of-pearl] (must be treated) like those made of metal.
31. (Objects made of) bone and mud (must be treated) like wood.
he shall sip water without laying (them) down,” must be taken as a second.’
30. (Objects made of) stone, jewels, shells, (or) mother-of-pearl] (must be treated) like those made of metal.
31. (Objects made of) bone and mud (must be treated) like wood.
he shall sip water without laying (them) down,” must be taken as a second.’
Though it may be doubted if the yogavibh4ga, or ‘ division of the construction,’ proposed by Haradatta, is admissible, still it seems to me not improbable that Gautama intended his Sfitra to be taken in two different ways. For, if according to the ancient custom it is written without an Avagraha and without separating the words joined by Sandhi, dravyahasta ukshish/onidhay4kamet, the latter group may either stand for ué&hishfo nidhaya akamet or for ukkhish/o anidhaya akamet. As the Sfitrakaras aim before all things at brevity, the SQtra may have to be read both ways. If that had to be done, the correct translation would be: ‘If while holding things in his hands, he becomes impure, he shall (purify himself by) sipping water, either laying (his burden) down (or) not laying it down, (as the case may require.) ’
29. Apastamba I, 5, 17, 10-12; Manu V, 115, 122.
30. Manu V, 111-112.
31. ‘Bone, i.e. ivory and the like. Mud, i.e. (the mud floor of) a house and the like. The purification of these two is the same as that of wood, i.e. by scraping (or planing). How is it proper that, since the author has declared (Sftra 29) that objects made of wood shall be purified by planing, the expression “like wood” should be substituted (in this Stra)? (The answer is that), as the author uses the expression “like wood,” when he ought to have said “like objects made of wood,” he indicates thereby that the manner of purification is the same for the material as for the object made thereof.’—Haradatta. The
N 2
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32. And scattering (earth taken from a pure spot is another method of purifying defiled) earth.
33. Ropes, chips (of bamboo), and leather (must be treated) like garments.
34. Or (objects) that have been defiled very much may be thrown away.
35. Turning his face to the east or to the north, he shall purify himself from personal defilement.
36. Seated in a pure place, placing his right arm between his knees, arranging his dress (or his
Sfitra is, therefore, a so-called G#Apaka, intended to reveal the existence of a general rule or paribhasha which has not been given explicitly.
32. ‘Scattering over, i.e. heaping on (earth) after bringing it from another spot is an additional method of purifying earth. With regard to this matter Vasish/ha (III, 57) says: “Earth is purified by these four (methods, viz.) by digging, burning, scraping, being trodden on by cows, and, fifthly, by being smeared with cowdung.” ’—Haradatta.
With regard to this matter Vasish/ha (III, 57) says: “Earth is purified by these four (methods, viz.) by digging, burning, scraping, being trodden on by cows, and, fifthly, by being smeared with cowdung.” ’—Haradatta.
What Haradatta and probably Gautama mean, is that the mud floors of houses, verandahs, and spots of ground selected for sitting on, if defiled, should be scraped, and that afterwards fresh earth should be scattered over the spot thus cleansed. See, however, Manu V, 125, who recommends earth for the purification of other things also. The Sfitra may also be interpreted so as to agree with his rule.
33- ‘Chips (vidala), i.e. something made of chips of ratan-cane or bamboo, or, according to others, something made of feathers.’ — Haradatta.
34. ‘The word “or” is used in order to exclude the alternative (i.e. the methods of purification described above).’—Haradatta. For the explanation of the expression ‘very much’ Haradatta refers to Vasish¢fa III, 58, with which Manu V, 123 may be compared.
35- ‘The alternative (position) depends on the pleasure of the performer.’—Haradatta.
36. My MSS. more conveniently make five Sfitras of Professor Stenzler’s one Sfitra. The divisions have been marked in the translation by semicolons.
a. ‘How many times? Three times or four times; the alterp. 181sacrificial cord) in the manner required for a sacrifice to the gods, he shall, after washing his hands up to the wrist, three or four times, silently, sip water that reaches his heart; twice wipe (his lips); sprinkle his feet and (his head); touch the cavities in the head (severally) with (certain fingers of his) right hand; (and finally) place (all the fingers) on the crown of his head and (on the navel).
37. After sleeping, dining, and sneezing (he shall) again (sip water though he may have done so before).
38. (Remnants of food) adhering to the teeth (do not make the eater impure as little) as his teeth, except if he touches them with his tongue.
39. Some (declare, that such remnants do not defile) before they fall (from their place).
40. If they do become detached, he should know that he is purified by merely swallowing them, as (in the case of) saliva.
native depends upon the pleasure of the performer. Another (commentator says): When, according to a special rule of the Vedas the sipping must be accompanied by the recitation of sacred texts, then the act shall be repeated four times, else three times.’—Haradatta.
6. The custom of touching the lips twice is noted as the opinion of some, by Apastamba I, 5, 16, 4.
c. ‘“ Sprinkle his feet and.” On account of the word “and” he shall sprinkle his head also.’—Haradatta.
d. ‘Touch the cavities,” &c. Here the word “and” indicates that each organ is to be touched separately. ’—Haradatta. Regarding the manner of touching, see Apastamba I, 5, 16, 5 and 7 note,
c. ‘“ Sprinkle his feet and.” On account of the word “and” he shall sprinkle his head also.’—Haradatta.
d. ‘Touch the cavities,” &c. Here the word “and” indicates that each organ is to be touched separately. ’—Haradatta. Regarding the manner of touching, see Apastamba I, 5, 16, 5 and 7 note, e. ‘“(And finally) place,” &c. Because the word “and” is used, he shall touch the navel and the head with all the fingers.’— Haradatta. Regarding the whole Azamanakalpa, see Apastamba I, 5, 16, 1 seq.
37. Manu V, 145. 38. Manu V, 141.
39. VasishéAa III, 41.
40. ‘As the author ought to have said, “If they become de-
p. 41
41. Drops (of saliva) falling from the mouth do not cause impurity, except if they fall on a limb of the body.
42. Purification (from defilement) by unclean substances (has been effected) when the stains and the (bad) smell have been removed.
43. That (should be done) by first (using) water and (afterwards) earth,
44. When urine, feeces, or semen fall on a (limb) and when (a limb) is stained (by food) during meals (water should be sipped).
45. And in case the Veda ordains (a particular manner of purification, it must be performed according to the precept).
46. Taking hold with (his right) hand of the left tached, he is purified by merely swallowing them,” the addition of the words “he should know” and “as in the case of saliva” is intended to indicate that in the case of saliva, too, he becomes pure by swallowing it, and that purification by sipping need not be considered necessary.—Haradatta. This Sftra consists of the second half of a verse, quoted by Baudhayana I, 5, 8, 25, and Vasishtha Ill, 41.
41. Apastamba I, 5, 16, 12.
42. In explanation of the term amedhya, ‘unclean substances,’ Haradatta quotes Manu V, 1 35.
43- Manu V, 134; see also Apastamba I, 5, 16, 15.
44. Apastamba I, 5, 16, 14.
45. ‘Ifthe Veda ordains any particular manner of purification for any particular purpose, that alone must be adopted. Thus the sacrificial vessels called Aamasa, which have been stained by remnants of offerings, must be washed with water on the heap of earth called marg4liya.’— Haradatta.
46. This and the following rules refer chiefly to the teaching of the Savitri, which forms part of the initiation. According to Gobhila Grzhya-sfitra II, 10, 38, the complete sentence addressed to the teacher is, ‘ Venerable Sir, recite! May the worshipful one teach me the Savitri.’
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hand (of his teacher), but leaving the thumb free, (the pupil) shall address his teacher, (saying): ‘Venerable Sir, recite!’
47. He shall fix his eyes and his mind on the (teacher).
48. He shall touch with Kusa grass the (seat of the) vital airs.
49. He shall thrice restrain his breath for (the space of) fifteen moments ;
50. And he shall seat himself on (blades of Kusa grass) the tops of which are turned toward the east.
51. The five Vy4hvztis must (each) be preceded by (the syllable) Om and end with Satya.
49. He shall thrice restrain his breath for (the space of) fifteen moments ;
50. And he shall seat himself on (blades of Kusa grass) the tops of which are turned toward the east.
51. The five Vy4hvztis must (each) be preceded by (the syllable) Om and end with Satya.
52. (Every) morning the feet of the teacher must be embraced (by the pupil),
53. And both at the beginning and at the end of a lesson in the Veda.
54. After having received permission, the pupil
47. Apastamba I, 2, 5, 23; I, 2,6, 20; Manu II, 192.
48. ‘ The (seat of the) vital airs are the organs of sense located in the head. The pupil shall touch these, his own (organs of sense) located in the head, in the order prescribed for the Akamana (see Apastamba I, 5, 16, 7 note).’—Haradatta. See also Manu II, 75.
49. ‘Passing one’s hand along the side of the knee, one will fill the space of one Trufka. That is one moment (méatra).’—Haradatta. Manu II, 75.
50. Manu II, 75.
51. ‘In the Vy4hriti-simans (see Burnell, Arsheya-br., Index s.v.) five Vyahretis are mentioned, viz. Bhi, Bhuvah, Svah, Satyam, Purushak. Each of these is to be preceded by the syllable Om. But they are to end with Purusha&, which (in the above enumeration) occupies the fourth place. ’—Haradatta. See also Manu II, 75 seq.
52-53. Apastamba I, 2, 5, 18-20.
54. Apastamba I, 2, 6,24; Manu II, 193. ‘“ Turning his face towards the east or towards the north.” This alternative depends upon (the nature of) the business.’—Haradatta.
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shall sit down to the right (of his teacher), turning his face towards the east or towards the north,
55. And the Savitri must be recited ;
56. (All these acts must be performed) at the beginning of the instruction in the Veda.
57. The syllable Om (must precede the recitation of) other (parts of the Veda) also,
58. If (any one) passes between (the teacher and the pupil) the worship (of the teacher must be performed) once more.
59. If a dog, an ichneumon, a snake, a frog, (or) a cat (pass between the teacher and the pupil) a three days’ fast and a journey (are necessary).
55. Manu II, 77.
56. ‘All those acts beginning with the touching of the organs of sense with Kusa grass and ending with the recitation of the Savitri, which have been prescribed (Sftras 48-57‘, must be performed before the pupil begins to study the Veda with his teacher, but should not be repeated daily. After the initiation follows the study of the Savitri. The touching of the organs of sense and the other (acts mentioned) form part of this (study). But the rules prescribed in the three Sftras, the first of which is Sftra 52, and the rule to direct the eye and mind towards the teacher (Sftra 47), must be constantly kept in mind. This decision is confirmed by the rules of other Smrvtis and of the Grzhya-sfitras..—Haradatta.
57- Apastamba I, 4, 13, 6-7.
This decision is confirmed by the rules of other Smrvtis and of the Grzhya-sfitras..—Haradatta.
57- Apastamba I, 4, 13, 6-7.
58. ‘The worship of the teacher (upasadana) consists in the performance of the acts prescribed in Sftras 46-57, with the exception of the study of the Savitrt and the acts belonging to that. The meaning of the Sfitra is that, though the worship of the teacher may have already been performed in the morning of that day, it must, nevertheless, be repeated for the reason stated.’—Haradatta.
59. ‘A journey (vipravdsa) means residence in some other place than the teacher’s house. —Haradatta. The commentator adds that the somewhat different rule, given by Manu IV, 126, may be reconciled with the above, by referring the former to the study for the sake of remembering texts recited by the teacher (dh4ramddhyayana), and the latter to the first instruction in the sacred texts.
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60. (In case the same event happens) with other (animals, the pupil) must thrice restrain his breath and eat clarified butter,
61. And (the same expiation must be performed), if (unwittingly) a lesson in the Veda has been given on the site of a burial-ground.
CHAPTER II,
1. Before initiation (a child) may follow its inclinations in behaviour, speech, and eating. (It shall) not partake of offerings. (It shall remain) chaste. It may void urine and feces according to its convenience.
60. ‘This penance must be performed by the pupil, not by the teacher. Others declare that both shall perform it. —Haradatta.
61. See also Apastamba I, 3,9, 6-8. The last clauses of this and all succeeding chapters are repeated in order to indicate that the chapter is finished.
II. 1. In concluding the explanation of this Sfitra, Haradatta states that its last clause is intended to give an instance of the freedom of behaviour permitted to a child. In his opinion Gautama indicates thereby that a person who, before initiation, drinks spirituous liquor, commits murder or other mortal sins, becomes an outcast, and is liable to perform the penances prescribed for initiated sinners. In support of this view he quotes a passage, taken from an unnamed Smriti, according to which the parents or other relatives of children between five and eleven years are to perform penances vicariously for the latter, while children between eleven and fifteen years are declared to be liable to half the penances prescribed for initiated adults. Hence he infers that though the above text of Gautama speaks of uninitiated persons in general, its provisions really apply to children under five years of age only. Though it would seem that some of Gautama’s rules refer to half-grown persons rather than to infants or very young boys, it is impossible to assume that Gautama meant to give full licence of behaviour, speech, and eating to Brahmazas who were not
p. 2
Though it would seem that some of Gautama’s rules refer to half-grown persons rather than to infants or very young boys, it is impossible to assume that Gautama meant to give full licence of behaviour, speech, and eating to Brahmazas who were not
p. 2
2. No rule of (purification by) sipping water is prescribed for it. But (the stains of impure substances) shall be removed by wiping, by washing, or by sprinkling water.
3. (Other persons) cannot be defiled by the touch of such (a child).
4. But one must not employ a (child) to perform oblations in the fire or Bali-offerings ;
5. Nor must one make it recite Vedic texts, except in pronouncing Svadha.
6. The restrictive rules, (which will be enumerated hereafter, must be obeyed) after initiation,
7. And (for a student the duty of) chastity, which has been prescribed (above for a child is likewise obligatory),
8. (Also) to offer (daily) sacred fuel in the fire, and to beg, to speak the truth, (and) to bathe
(daily).
initiated before their sixteenth year, or to Kshatriyas and Vaisyas up to the age of twenty and twenty-two. It seems more likely that, as Haradatta thinks, his rules are meant in the first instance for infants and very young children only, and that he intended the special cases of half-grown or nearly grown up boys to be dealt with according to the custom of the family or of the country.
2. Haradatta points out that the Sfitra does not forbid uninitiated persons to sip water, but that it merely denies the applicability of the rules (kalpa) given above, I, 36. Uninitiated persons may, therefore, sip water in the manner practised by women and Sfdras,
4. Apastamba II, 6, 15, 18; Manu XI, 36.
5. ‘The expression “ pronouncing Svadha” includes by implication the performance of all funeral rites.’—-Haradatta.
7. Apastamba I, 1, 2, 26.
8. Apastamba I, 1, 4, 14-17; I, 1, 3, 25; I, 1, 2, 28-30; Manu II, 176.
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9. Some (declare, that the duty) to bathe (exists) after (the performance of) the GodAna (only).
10. And the morning and evening devotions (SandhyA must be performed) outside (the village).
11, Silent he shall stand during the former, and sit during the latter, from (the time when one) light (is still visible) until (the other) light (appears).
12. He shall not look at the sun.
13. He shall avoid honey, meat, perfumes, garlands, sleep in the day-time, ointments, collyrium, a carriage, shoes, a parasol, love, anger, covetousness, perplexity, garrulity, playing musical instruments, bathing (for pleasure), cleaning the teeth, elation, dancing, singing, calumny, (and) terror,
14. (And) in the presence of his Gurus, covering his throat, crossing his legs, leaning (against a wall or the like, and) stretching out his feet,
15. (As well as) spitting, laughing, yawning, cracking the joints of the fingers, g. Regarding the sacrament called Godana, see Gobhila Grzhyasftra I, 9, 26.
10. Apastamba I, 11, 30, 8.
(As well as) spitting, laughing, yawning, cracking the joints of the fingers, g. Regarding the sacrament called Godana, see Gobhila Grzhyasftra I, 9, 26.
10. Apastamba I, 11, 30, 8.
11. ‘From (the time when one) light (is still visible,’ &c.), i.e. in the morning from the time when the stars are still visible until the sun rises, and in the evening from the time when the sun still stands above the horizon until the stars appear. Haradatta observes that, as Manu II, ro2 prescribes the recitation of the Gayatrt during the morning and evening devotions, either his or Gautama’s rule may be followed. He adds that another commentator refers the injunction to keep silence to conversations on worldly matters only. He himself has adopted this view in his commentary on Apastamba I, 11, 30, 8
12, Apastamba I, II, 31, 18.
13. Apastamba I, I, 2, 23-28; 1, 1, 3, 11-14, 20-24; I, 2, 7, 5
14. Apastamba I, 2, 6, 3, 14,17-18. The term Guru includes, besides Ahe teacher, the parents and other venerable persons.
15. Apastamba I, 2, 7, 6-7; II, 2, 5,9. Haradatta observes
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16. To gaze at and to touch women, if there is danger of a breach of chastity,
17. Gambling, low service, to take things not offered, to injure animate beings,
18. To pronounce the names of the teacher, of the (teacher's) sons and wives, and of a person who has performed the Dikshaziyesh¢i of a Somasacrifice,
19. To make bitter speeches.
20. A Br&hmawa (shall) always (abstain from) spirituous liquor.
21. (A student) shall occupy a seat and a couch lower (than those of his teacher), shall rise before (him) and retire to rest after (him).
22. He shall keep his tongue, his arms, and his stomach in subjection.
23. (If it is absolutely necessary to pronounce)
that this Stra again contains a general rule, and does not merely refer to the presence of Gurus.
16. Apastamba I, 2, 7, 3, 8-10.
17. Apastamba I, 1, 3,12. ‘“‘Low service,” i.e. service by wiping off urine, faeces, and the like... . That is not even to be performed for the teacher. Or the expression may mean that he shall not serve a teacher deficient in learning and virtue. The same opinion is expressed by Apastamba I, 1, 1, 11.’—Haradatta.
18. Manu II, 199. 19. Apastamba I, 2, 7, 24.
20. ‘A Brahmana shall avoid it always, i.e. even as a householder; Kshatriyas and Vaisyas need do it only as long as they are students. But in their case, too, they forbid the use of liquor distilled from bruised rice, under all circumstances.’— Haradatta.
21. Apastamba I, 1, 2, 21; I, 1, 4, 22, 28.
22. Apastamba I, 1, 3, 13. ‘Keeping his arms in subjection means that he shall not (without a cause) break clods of earth and the like. Keeping his stomach in subjection, i.e. eating with moderation.’— Haradatta.
23. ‘He shall indicate it by another synonymous word,p. 189 his teacher's name and family-name, he ought to indicate it by (using) a synonymous term.
Keeping his stomach in subjection, i.e. eating with moderation.’— Haradatta.
23. ‘He shall indicate it by another synonymous word,p. 189 his teacher's name and family-name, he ought to indicate it by (using) a synonymous term.
24. (He must speak) in the same (respectful) manner of a man who is (generally) revered and of his betters.
25. (If the teacher speaks to him), he shall answer after having risen from his couch or seat (in case he was lying down or sitting).
26. At the command (of his teacher) he shall approach, though the (teacher) may not be visible.
27. And if he sees his teacher standing or sitting in a lower place or to the leeward or to the windward, he shall rise (and change his position).
28. If (his teacher) is walking, he shall walk after him, informing him of the work (which he is going to do and) telling (him what he has done).
29. He shall study after having been called (by the teacher, and not request the latter to begin the lesson).
e.g. instead of saying, ‘‘ Haradatta (given by Hara),” he shall say, “the venerable Bhavarata (given by Bhava).” ’—Haradatta.
25. Apastamba I, 2, 6, 5-7.
26. He must not think that, as the teacher cannot sce him, he need not obey the summons.
27. Apastamba I, 2, 6, 15, 23.
28. ‘Work (karma) means performance. The meaning is that the pupil shall announce to his teacher the performance of all he is going to do. But what is useful for the teacher, as fetching water and the like, he shall inform him of the performance of that, i.e. knowing himself (without being told) that such work is necessary at a particular time (and acting on this knowledge). Any other explanation of this Satra does not please me. ’—Haradatta. See also Apastamba I, 2, 6, 8. My MSS. divide this Satra into two, beginning the second with ‘Informing’ &c. Haradatta’s final remark, quoted above, seems to indicate that the division was intended by him.
29. Apastamba I, 2, 5, 26.
p. 30
30. He shall be intent on (doing) what is pleasing and serviceable (to the teacher) ;
31. And (he shall behave) towards (the teacher's) wives and sons just as (towards the teacher),
32. But not eat their leavings, attend them while bathing, assist them at their toilet, wash their feet, shampoo them nor embrace their feet.
33. On returning from a journey he shall embrace the feet of the wives of his teacher.
34. Some declare, that (a pupil) who has attained his majority is not (to act thus) towards young (wives of his teacher).
35. Alms may be accepted from men of all castes, excepting Abhisastas and outcasts.
36. (In begging) the word ‘Lady’ must be pronounced in the beginning, in the middle, or at the end (of the request), according to the order of the castes.
37. (He may beg in the houses) of the teacher, of blood relations, (or) of Gurus, and in his own, if he obtains no (alms) elsewhere.