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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. 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). 16. (Their upper garments shall be) skins of black-bucks, spotted deer, (or) he-goats. 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 =) I, 26. INITIATION. 177 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 178 GAUTAMA. I, 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).
226. Manu II, 46. [7] N 178 GAUTAMA. I, 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, I, 31. PURIFICATION. 179 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.’
330. (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 2 180 GAUTAMA. I, 32. 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.
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.
112. 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). 16. (Their upper garments shall be) skins of black-bucks, spotted deer, (or) he-goats. 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 =) I, 26. INITIATION. 177 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 178 GAUTAMA. I, 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).
226. Manu II, 46. [7] N 178 GAUTAMA. I, 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, I, 31. PURIFICATION. 179 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.’
330. (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 2 180 GAUTAMA. I, 32. 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.
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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