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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. II, 1. UNINITIATED PERSONS. 185 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 186 GAUTAMA., II, 2.
2Though 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 186 GAUTAMA., II, 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. II, 15. STUDENTSHIP. 187 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.
3(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 188 GAUTAMA. II, 16. 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, IT, 29. STUDENTSHIP. 189 his teacher's name and family-name, he ought to indicate it by (using) a synonymous term.
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.
1This 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. II, 1. UNINITIATED PERSONS. 185 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 186 GAUTAMA., II, 2.
2Though 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 186 GAUTAMA., II, 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. II, 15. STUDENTSHIP. 187 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.
3(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 188 GAUTAMA. II, 16. 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, IT, 29. STUDENTSHIP. 189 his teacher's name and family-name, he ought to indicate it by (using) a synonymous term.
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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