Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Keeping 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. 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. 190 GAUTAMA. II, 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. 30. Apastamba I, 1, 4, 23. 31. Apastamba I, 2, 7, 27, 30; Manu II, 207-212.
237. (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. 30. Apastamba I, 1, 4, 23. 31. Apastamba I, 2, 7, 27, 30; Manu II, 207-212. 34. ‘One who has attained his majority, i.e. one who has completed his sixteenth year and is (already) a youth.’ —Haradatta. 35. Haradatta explains abhisasta by upapatakin, ‘one who has committed a minor offence,’ apparently forgetting Apastamba I, 7, 21,7. See also Apastamba I, 1, 3, 25. 36. Apastamba I, 1, 3, 28-30, where the formulas have been given in the notes. Haradatta remarks that the Gaimini Grthyasiitra forbids the lengthening or drawling pronunciation of the syllables ksham and hi in begging. Baudhayana I, 2, 3, 16 likewise forbids it. In the text read varn4nupfrvyeza. 37. Manu II, 184. It is just possible that the translation ought to be ‘in the houses of his teacher's blood relations,’ instead of ‘in the houses of his teacher (and) of blood relations.’ II. 48. STUDENTSHIP. IgI 38. Among these he shall avoid each preceding one (more carefully than those named later). 39. Having announced to the teacher (what he has received) and having received his permission, the (student) may eat (the collected food). 40. If (the teacher) is not present, (he shall seek the permission to eat) from his (teacher’s) wives or sons, from fellow-students or virtuous (strangers). 41. Having placed water by his side, (he shall eat) in silence, contented, (and) without greed. 42. (As a rule) a pupil shall not be punished corporally. 43. If no (other course) is possible, (he may be corrected) with a thin rope or a thin cane. 44. If (the teacher) strikes him with any other (instrument), he shall be punished by the king. 45. He shall remain a student for twelve years in order (to study) one (recension of the Veda), 46. Or, if (he studies) all (the Vedas) twelve years for each, 47. Or during (as long a period as he requires for) learning (them). 48. On completion of the instruction the teacher must be offered a fee. 38. The meaning of the Sfitra is, that if a student does not obtain anything from strangers, he shall first go to his own family, next to the houses of Gurus, i.e. paternal and maternal uncles and other venerable relatives, then to his other blood relations, i.e. Sapindas, and in case of extreme necessity only apply to the teacher’s wife. 39. Apastamba I, 1, 3, 31-32. 40, Apastamba I, 1, 3, 33-34- 41. Manu II, 53-54. 42. Apastamba I, 2, 8, 29; Macnaghten, Mitakshara IV, 1, 9. 43. Manu VIII, 299. 45-47- Apastamba I, 1, 2, 12-16. 48. Apastamba I, 2, 7, 19. . 192 GAUTAMA. IT, 49. 49. After (the pupil) has paid (that) and has been dismissed, he may, at his pleasure, bathe (as is customary on completion of the studentship). 50. The teacher is chief among all Gurus. 51. Some (say) that the mother (holds that | place). Cuapter III.
3. 192 GAUTAMA. IT, 49. 49. After (the pupil) has paid (that) and has been dismissed, he may, at his pleasure, bathe (as is customary on completion of the studentship). 50. The teacher is chief among all Gurus. 51. Some (say) that the mother (holds that | place). Cuapter III. Some (declare, that) he (who has studied the Veda) may make his choice (which) among the orders (he is going to enter). (The four orders are, that of) the student, (that of) the householder, (that of) the ascetic (bhikshu), (and that of) the hermit in the woods (vaikhanasa). 49. Apastamba I, 2, 8, 30. 50. Manu II, 225-237. III. 1. Other Smritikdras maintain that a Brahmava must pass through all the four orders. Compare Apastamba II, 9, 21, 5; Manu VI, 34-38; and the long discussion on the comparative excellence of the orders of householders and of ascetics. Apastamba II, 9, 23, 3—II, 9, 24, 14. 2. ‘ Though the order of studentship has already been described above, still in the following chapter the rules for a professed (naish¢hika) student will be given (and it had therefore again to be mentioned). Bhikshu has generally been translated by ascetic (sannydsin). Vaikhdnasa, literally, he who lives according to the ‘rule promulgated by Vikhanas, means hermit. For that (sage) has chiefly taught that order. In all other SAstras (the order of) hermits is the third, and (the order of) ascetics the fourth. Here a different arrangement is adopted. The reason of the displacement of the hermit is that the author considers the first-named three orders preferable. Hence if a man chooses to pass through all four, the sequence is that prescribed in other Sdstras,’—Haradatta. In making these statements the commentator has apparently forgotten that Apastamba (II, 9, 21, 1) agrees exactly with Gautama. It is, however, very probable that Haradatta has given correctly the reason why the hermit is placed last by our author and by Apastamba. III, 13. ASCETIC. 193 3. The householder is the source of these, because the others do not produce offspring. 4. Among them a (professed) student (must follow the rules) given (in the preceding chapters). 5. He shall remain obedient to his teacher until (his) end. 6. In (the time) remaining after (he has attended to) the business of his Guru, he shall recite (the Veda). 7. If the Guru dies, he shall serve his son, 8. (Or) if there is no (son of the teacher), an older fellow-student, or the fire. 9. He who lives thus, gains the heaven of Brahman, and (of him it is said that) he has subdued his organs (of sense and action). 10. And these (restrictions imposed on students must also be observed by men) of other (orders, provided they are) not opposed (to their particular duties). 11. An ascetic shall not possess (any) store. 12. (He must be) chaste, 13. He must not change his residence during the rainy season. 3. Manu VI, 87. 4. Apastamba I, 1, 4, 29. 5. Apastamba II, 9, 21, 6.
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.
1Keeping 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. 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. 190 GAUTAMA. II, 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. 30. Apastamba I, 1, 4, 23. 31. Apastamba I, 2, 7, 27, 30; Manu II, 207-212.
237. (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. 30. Apastamba I, 1, 4, 23. 31. Apastamba I, 2, 7, 27, 30; Manu II, 207-212. 34. ‘One who has attained his majority, i.e. one who has completed his sixteenth year and is (already) a youth.’ —Haradatta. 35. Haradatta explains abhisasta by upapatakin, ‘one who has committed a minor offence,’ apparently forgetting Apastamba I, 7, 21,7. See also Apastamba I, 1, 3, 25. 36. Apastamba I, 1, 3, 28-30, where the formulas have been given in the notes. Haradatta remarks that the Gaimini Grthyasiitra forbids the lengthening or drawling pronunciation of the syllables ksham and hi in begging. Baudhayana I, 2, 3, 16 likewise forbids it. In the text read varn4nupfrvyeza. 37. Manu II, 184. It is just possible that the translation ought to be ‘in the houses of his teacher's blood relations,’ instead of ‘in the houses of his teacher (and) of blood relations.’ II. 48. STUDENTSHIP. IgI 38. Among these he shall avoid each preceding one (more carefully than those named later). 39. Having announced to the teacher (what he has received) and having received his permission, the (student) may eat (the collected food). 40. If (the teacher) is not present, (he shall seek the permission to eat) from his (teacher’s) wives or sons, from fellow-students or virtuous (strangers). 41. Having placed water by his side, (he shall eat) in silence, contented, (and) without greed. 42. (As a rule) a pupil shall not be punished corporally. 43. If no (other course) is possible, (he may be corrected) with a thin rope or a thin cane. 44. If (the teacher) strikes him with any other (instrument), he shall be punished by the king. 45. He shall remain a student for twelve years in order (to study) one (recension of the Veda), 46. Or, if (he studies) all (the Vedas) twelve years for each, 47. Or during (as long a period as he requires for) learning (them). 48. On completion of the instruction the teacher must be offered a fee. 38. The meaning of the Sfitra is, that if a student does not obtain anything from strangers, he shall first go to his own family, next to the houses of Gurus, i.e. paternal and maternal uncles and other venerable relatives, then to his other blood relations, i.e. Sapindas, and in case of extreme necessity only apply to the teacher’s wife. 39. Apastamba I, 1, 3, 31-32. 40, Apastamba I, 1, 3, 33-34- 41. Manu II, 53-54. 42. Apastamba I, 2, 8, 29; Macnaghten, Mitakshara IV, 1, 9. 43. Manu VIII, 299. 45-47- Apastamba I, 1, 2, 12-16. 48. Apastamba I, 2, 7, 19. . 192 GAUTAMA. IT, 49. 49. After (the pupil) has paid (that) and has been dismissed, he may, at his pleasure, bathe (as is customary on completion of the studentship). 50. The teacher is chief among all Gurus. 51. Some (say) that the mother (holds that | place). Cuapter III.
3. 192 GAUTAMA. IT, 49. 49. After (the pupil) has paid (that) and has been dismissed, he may, at his pleasure, bathe (as is customary on completion of the studentship). 50. The teacher is chief among all Gurus. 51. Some (say) that the mother (holds that | place). Cuapter III. Some (declare, that) he (who has studied the Veda) may make his choice (which) among the orders (he is going to enter). (The four orders are, that of) the student, (that of) the householder, (that of) the ascetic (bhikshu), (and that of) the hermit in the woods (vaikhanasa). 49. Apastamba I, 2, 8, 30. 50. Manu II, 225-237. III. 1. Other Smritikdras maintain that a Brahmava must pass through all the four orders. Compare Apastamba II, 9, 21, 5; Manu VI, 34-38; and the long discussion on the comparative excellence of the orders of householders and of ascetics. Apastamba II, 9, 23, 3—II, 9, 24, 14. 2. ‘ Though the order of studentship has already been described above, still in the following chapter the rules for a professed (naish¢hika) student will be given (and it had therefore again to be mentioned). Bhikshu has generally been translated by ascetic (sannydsin). Vaikhdnasa, literally, he who lives according to the ‘rule promulgated by Vikhanas, means hermit. For that (sage) has chiefly taught that order. In all other SAstras (the order of) hermits is the third, and (the order of) ascetics the fourth. Here a different arrangement is adopted. The reason of the displacement of the hermit is that the author considers the first-named three orders preferable. Hence if a man chooses to pass through all four, the sequence is that prescribed in other Sdstras,’—Haradatta. In making these statements the commentator has apparently forgotten that Apastamba (II, 9, 21, 1) agrees exactly with Gautama. It is, however, very probable that Haradatta has given correctly the reason why the hermit is placed last by our author and by Apastamba. III, 13. ASCETIC. 193 3. The householder is the source of these, because the others do not produce offspring. 4. Among them a (professed) student (must follow the rules) given (in the preceding chapters). 5. He shall remain obedient to his teacher until (his) end. 6. In (the time) remaining after (he has attended to) the business of his Guru, he shall recite (the Veda). 7. If the Guru dies, he shall serve his son, 8. (Or) if there is no (son of the teacher), an older fellow-student, or the fire. 9. He who lives thus, gains the heaven of Brahman, and (of him it is said that) he has subdued his organs (of sense and action). 10. And these (restrictions imposed on students must also be observed by men) of other (orders, provided they are) not opposed (to their particular duties). 11. An ascetic shall not possess (any) store. 12. (He must be) chaste, 13. He must not change his residence during the rainy season. 3. Manu VI, 87. 4. Apastamba I, 1, 4, 29. 5. Apastamba II, 9, 21, 6.
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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