Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor pungent condiments, salt, honey, or meat. 24. He shall not sleep in the day-time. 28. He shall not use perfumes. 26. He shall preserve chastity. 27. He shall not embellish himself (by using ointments and the like). 28. He shall not wash his body (with hot water for pleasure). 29. But, if it is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru. 30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick. 31. He shall wear all his hair tied in one braid. 32. Or let him make a braid_of the lock on the crown of the head, and shave the rest of the hair. 23. Regarding the meaning of ksh4ra, ‘pungent condiments,’ see Haradatta on II, 6, 15, 15. Other commentators explain the term differently —Manu II, 174; Yag#. I, 33; and Weber, Ind. Stud. X, 123. Asv. Gri. Sa. I, 22, 2. 25. Manu II, 177; Yaga. I, 33. 26. Manu II, 180. 27. Manu II, 178; Yag#. I, 33. 29. ‘Here, in the section on the teacher, the word guru designates the father and the rest also.’—Haradatta. jo. Another version of the first portion of this Sftra, proposed by Haradatta, is, ‘Let him not, whilst bathing, clean himself (with bathing powder or the like).’ Another commentator takes Sfitra 28 as a prohibition of the daily bath or washing generally ordained for Brahmawas, and refers Stra 29 to the naimittika sndna or ‘bathing on certain occasions,’ and takes Sftra 30 as a restriction _ of the latter. 31. Manu II, 219. T, 1, 2. STUDENTSHIP. 9 33. The girdle of a Brahmaza shall be made of Mudzga grass, and consist of three strings; if possible, (the strings) should be twisted to the right. 34. A bowstring (should be the girdle) of a Kshatriya, 35. Ora string of Muga grass in which pieces of iron have been tied. 36. A wool thread (shall be the girdle) of a Vaisya, 37- Or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark. 38. The staff worn by a Brahmaza should be made of Paldsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Badara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice). 39. (He shall wear)a cloth (to cover his nakedness). 40. (It shall be made) of hemp for a Brahmaza, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya). 41. Some declare that the (upper) garment (of a Brahmamza) should be dyed with red Lodh, 33. Manu II, 42-44; Yaga. I, 29; Asv. Gri. SQ. I, 19, 12; Weber, Ind. Stud. X, 23. 38. Manu II, 45; Yaga. I, 29; Asv. Gre. St. I, 19, 133 20,1; Weber, Ind. Stud. X, 23. Haradatta gives no commentary on this Sfitra, but refers back to the Grzhya-sfitra, 11, 16-17, where the same words occur. 39. The word forms a Sfitra by itself, in order to show that every one must wear this cloth.
2I, 29; Asv. Gre. St. I, 19, 133 20,1; Weber, Ind. Stud. X, 23. Haradatta gives no commentary on this Sfitra, but refers back to the Grzhya-sfitra, 11, 16-17, where the same words occur. 39. The word forms a Sfitra by itself, in order to show that every one must wear this cloth. 40. Manu II, 41. ‘Clean’ means here and everywhere else, if applied to animals or things, ‘ fit to be used at the sacrifice.’ 4t. Asv. Gri. SQ. I, 19, 11; Weber, Ind. Stud. X, 22. 10 APASTAMBA. I, 1, 3. Prasna IJ, Parata 1, Kuawpa 3. 1. And that of a Kshatriya dyed with madder, 2. And that of a Vaisya dyed with turmeric. 3. (The skin) worn by a Brahmaza shall be that of a common deer or of a black doe. 4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it. 5. (The skin worn) by a Kshatriya shall be that of a spotted deer. 6. (The skin worn) by a Vaisya shall be that of a he-goat. 7. The skin of a sheep is fit to be worn by all castes, 8. And a blanket made of wool. 9. He who wishes the increase of Brahmaza power shall wear skins only ; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brahmaza. 10. But (I, Apastamba, say), let him wear a skin only as his upper garment. 11. Let him not look at dancing. 12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals). 3. 3. Manu II, 41; Yag#. I, 29; Asv. Gri. Sa. I, 19, 10. g. See also Gopatha-brahmama I, 2, 4. 10. According to I, 1, 2, 39—I, 1, 3, 10, the rule of dress for students is the following :—According to Apastamba, a student shall wear a piece of cloth to cover his nakedness (langoéi), and a skin as upper garment. Other teachers allow, besides, an upper dress of cloth, coloured differently for the different castes, with or without the addition of a deer-skin. tr. Manu II, 178. 12-13. Manu II, 179; Yaga. I, 33. Iu3 STUDENTSHIP. 11 13. Let him not be addicted to gossiping. 14. Let him be discreet. 15. Let him not do anything for his own pleasure in places which his teacher frequents. 16. Let him talk with women so much (only) as his purpose requires, 17. (Let him be) forgiving. 18. Let him restrain his organs from seeking illicit objects. 19. Let him be untired in fulfilling his duties ; 20. Modest ; 21. Possessed of self-command ; 22. Energetic ; 23. Free from anger ; 24. (And) free from envy. 25. Bringing all he obtains to his teacher, he shall go begging with a vessel in the morning and in the evening, (and he may) beg (from everybody) except -low-caste people unfit for association (with Aryas) and Abhisastas. 15. ‘Anything for his own pleasure,’ i.e. keeping conversations with friends, making his toilet, &c.
315. ‘Anything for his own pleasure,’ i.e. keeping conversations with friends, making his toilet, &c. 1g. The explanations of the last two terms, santa (Sftra 18) and danta (Sftra 19), are different from those given usually. Sama is usually explained as ‘the exclusive direction of the mind towards God,’ and dama as ‘the restraining of the senses.’ 23. Manu II, 178. 25. Regarding the explanation of the term Abhisasta, see below, I, 7, 21,17. Haradatta: ‘Apap4tras are called those born from a high-caste mother and a low-caste father, such as washermen. For their cooking vessels &c. are unfit for the use of the four castes. . - Since Apastamba says, “In the evening and in the morning, food obtained in the evening must not be used for the morning meal, nor food obtained i in the eorning for the evening meal.”’ Manu brahmaza I, 2, 6. : LZ THEOLOGICAL SEMINARY Se Ne i wave 12 APASTAMBA. I, 1, 3 26. A Br&hmama declares: Since a devout student takes away from women, who refuse (to give him alms, the merit gained) by (Srauta)-sacrifices, by gifts, (and) by burnt-offerings (offered in the domestic fire), as well as their offspring, their cattle, the sacred learning (of their families), therefore, indeed, (a woman) should not refuse (alms) to the crowd of students; for amongst those (who come to beg), there might be one of that (devout) kind, one who thus (conscientiously) keeps his vow. 27. Alms (shall) not (be considered) leavings (and be rejected) by inference (from their appearance), but on the strength of ocular or oral testimony (only). 28. A Brahmama shall beg, prefacing (his request) by the word ‘ Lady’; 29. A Kshatriya (inserting the word) ‘ Lady’ in the middle (between the words ‘ give alms’) ; 30. A Vaisya, adding the word ‘ Lady’ (at the end of the formula). 31. (The pupil) having taken those (alms) shall place them before his teacher and offer them to him. 32. He may eat (the food) after having been ordered to do so by his teacher. 27. To eat the residue of the meal of any person except that left by the teacher and other Gurus, is not permitted to a student ; see also below, I, 1, 4, 1 seq.; Manu II, 56; Y4gd. I, 33. 28. The formula to be used by a Brahmaza is, ‘ Lady, give alms ;’ that to be used by a Kshatriya, ‘ Give, lady, alms ;’ and that used by a Vaisya, ‘Give alms, lady.’ Manu II, 49; Yag#. I, 30; Asy. Gri. SQ. I, 22, 8. 31. The words with which he announces the alms are, Idam ittham ahrztam, ‘this much have I received.’ Manu II, 51; Yag#@. I, 27; Asv. Gri. $0. I, 22, 10. 32. The answer of the teacher is, Saumya tvameva bhunkshva, ‘friend, eat thou.’ I, 1, 3 STUDENTSHIP. 13 33. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family. 24. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brahmamas (.Srotriyas) also (and receive from them the permission to eat). 35. He shall not beg for his own sake (alone).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor pungent condiments, salt, honey, or meat. 24. He shall not sleep in the day-time. 28. He shall not use perfumes. 26. He shall preserve chastity. 27. He shall not embellish himself (by using ointments and the like). 28. He shall not wash his body (with hot water for pleasure). 29. But, if it is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru. 30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick. 31. He shall wear all his hair tied in one braid. 32. Or let him make a braid_of the lock on the crown of the head, and shave the rest of the hair. 23. Regarding the meaning of ksh4ra, ‘pungent condiments,’ see Haradatta on II, 6, 15, 15. Other commentators explain the term differently —Manu II, 174; Yag#. I, 33; and Weber, Ind. Stud. X, 123. Asv. Gri. Sa. I, 22, 2. 25. Manu II, 177; Yaga. I, 33. 26. Manu II, 180. 27. Manu II, 178; Yag#. I, 33. 29. ‘Here, in the section on the teacher, the word guru designates the father and the rest also.’—Haradatta. jo. Another version of the first portion of this Sftra, proposed by Haradatta, is, ‘Let him not, whilst bathing, clean himself (with bathing powder or the like).’ Another commentator takes Sfitra 28 as a prohibition of the daily bath or washing generally ordained for Brahmawas, and refers Stra 29 to the naimittika sndna or ‘bathing on certain occasions,’ and takes Sftra 30 as a restriction _ of the latter. 31. Manu II, 219. T, 1, 2. STUDENTSHIP. 9 33. The girdle of a Brahmaza shall be made of Mudzga grass, and consist of three strings; if possible, (the strings) should be twisted to the right. 34. A bowstring (should be the girdle) of a Kshatriya, 35. Ora string of Muga grass in which pieces of iron have been tied. 36. A wool thread (shall be the girdle) of a Vaisya, 37- Or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark. 38. The staff worn by a Brahmaza should be made of Paldsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Badara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice). 39. (He shall wear)a cloth (to cover his nakedness). 40. (It shall be made) of hemp for a Brahmaza, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya). 41. Some declare that the (upper) garment (of a Brahmamza) should be dyed with red Lodh, 33. Manu II, 42-44; Yaga. I, 29; Asv. Gri. SQ. I, 19, 12; Weber, Ind. Stud. X, 23. 38. Manu II, 45; Yaga. I, 29; Asv. Gre. St. I, 19, 133 20,1; Weber, Ind. Stud. X, 23. Haradatta gives no commentary on this Sfitra, but refers back to the Grzhya-sfitra, 11, 16-17, where the same words occur. 39. The word forms a Sfitra by itself, in order to show that every one must wear this cloth.
2I, 29; Asv. Gre. St. I, 19, 133 20,1; Weber, Ind. Stud. X, 23. Haradatta gives no commentary on this Sfitra, but refers back to the Grzhya-sfitra, 11, 16-17, where the same words occur. 39. The word forms a Sfitra by itself, in order to show that every one must wear this cloth. 40. Manu II, 41. ‘Clean’ means here and everywhere else, if applied to animals or things, ‘ fit to be used at the sacrifice.’ 4t. Asv. Gri. SQ. I, 19, 11; Weber, Ind. Stud. X, 22. 10 APASTAMBA. I, 1, 3. Prasna IJ, Parata 1, Kuawpa 3. 1. And that of a Kshatriya dyed with madder, 2. And that of a Vaisya dyed with turmeric. 3. (The skin) worn by a Brahmaza shall be that of a common deer or of a black doe. 4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it. 5. (The skin worn) by a Kshatriya shall be that of a spotted deer. 6. (The skin worn) by a Vaisya shall be that of a he-goat. 7. The skin of a sheep is fit to be worn by all castes, 8. And a blanket made of wool. 9. He who wishes the increase of Brahmaza power shall wear skins only ; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brahmaza. 10. But (I, Apastamba, say), let him wear a skin only as his upper garment. 11. Let him not look at dancing. 12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals). 3. 3. Manu II, 41; Yag#. I, 29; Asv. Gri. Sa. I, 19, 10. g. See also Gopatha-brahmama I, 2, 4. 10. According to I, 1, 2, 39—I, 1, 3, 10, the rule of dress for students is the following :—According to Apastamba, a student shall wear a piece of cloth to cover his nakedness (langoéi), and a skin as upper garment. Other teachers allow, besides, an upper dress of cloth, coloured differently for the different castes, with or without the addition of a deer-skin. tr. Manu II, 178. 12-13. Manu II, 179; Yaga. I, 33. Iu3 STUDENTSHIP. 11 13. Let him not be addicted to gossiping. 14. Let him be discreet. 15. Let him not do anything for his own pleasure in places which his teacher frequents. 16. Let him talk with women so much (only) as his purpose requires, 17. (Let him be) forgiving. 18. Let him restrain his organs from seeking illicit objects. 19. Let him be untired in fulfilling his duties ; 20. Modest ; 21. Possessed of self-command ; 22. Energetic ; 23. Free from anger ; 24. (And) free from envy. 25. Bringing all he obtains to his teacher, he shall go begging with a vessel in the morning and in the evening, (and he may) beg (from everybody) except -low-caste people unfit for association (with Aryas) and Abhisastas. 15. ‘Anything for his own pleasure,’ i.e. keeping conversations with friends, making his toilet, &c.
315. ‘Anything for his own pleasure,’ i.e. keeping conversations with friends, making his toilet, &c. 1g. The explanations of the last two terms, santa (Sftra 18) and danta (Sftra 19), are different from those given usually. Sama is usually explained as ‘the exclusive direction of the mind towards God,’ and dama as ‘the restraining of the senses.’ 23. Manu II, 178. 25. Regarding the explanation of the term Abhisasta, see below, I, 7, 21,17. Haradatta: ‘Apap4tras are called those born from a high-caste mother and a low-caste father, such as washermen. For their cooking vessels &c. are unfit for the use of the four castes. . - Since Apastamba says, “In the evening and in the morning, food obtained in the evening must not be used for the morning meal, nor food obtained i in the eorning for the evening meal.”’ Manu brahmaza I, 2, 6. : LZ THEOLOGICAL SEMINARY Se Ne i wave 12 APASTAMBA. I, 1, 3 26. A Br&hmama declares: Since a devout student takes away from women, who refuse (to give him alms, the merit gained) by (Srauta)-sacrifices, by gifts, (and) by burnt-offerings (offered in the domestic fire), as well as their offspring, their cattle, the sacred learning (of their families), therefore, indeed, (a woman) should not refuse (alms) to the crowd of students; for amongst those (who come to beg), there might be one of that (devout) kind, one who thus (conscientiously) keeps his vow. 27. Alms (shall) not (be considered) leavings (and be rejected) by inference (from their appearance), but on the strength of ocular or oral testimony (only). 28. A Brahmama shall beg, prefacing (his request) by the word ‘ Lady’; 29. A Kshatriya (inserting the word) ‘ Lady’ in the middle (between the words ‘ give alms’) ; 30. A Vaisya, adding the word ‘ Lady’ (at the end of the formula). 31. (The pupil) having taken those (alms) shall place them before his teacher and offer them to him. 32. He may eat (the food) after having been ordered to do so by his teacher. 27. To eat the residue of the meal of any person except that left by the teacher and other Gurus, is not permitted to a student ; see also below, I, 1, 4, 1 seq.; Manu II, 56; Y4gd. I, 33. 28. The formula to be used by a Brahmaza is, ‘ Lady, give alms ;’ that to be used by a Kshatriya, ‘ Give, lady, alms ;’ and that used by a Vaisya, ‘Give alms, lady.’ Manu II, 49; Yag#. I, 30; Asy. Gri. SQ. I, 22, 8. 31. The words with which he announces the alms are, Idam ittham ahrztam, ‘this much have I received.’ Manu II, 51; Yag#@. I, 27; Asv. Gri. $0. I, 22, 10. 32. The answer of the teacher is, Saumya tvameva bhunkshva, ‘friend, eat thou.’ I, 1, 3 STUDENTSHIP. 13 33. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family. 24. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brahmamas (.Srotriyas) also (and receive from them the permission to eat). 35. He shall not beg for his own sake (alone).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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