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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119. Their sacrificial strings and their garments should be made of cotton, hemp, and wool respectively. at the same time, another rule regarding the second part of a compound name), 1. Vishzusarman; 2. Bhimavarman; 3. Devagupta ; 4. Dharmadasa. to. According to Nand., who quotes a passage of Yama in support of his opinion, this Sftra has to be divided into two, which would, however, require several words to complete their sense, the import of the first being, that the child should be taken out to see the sun in the third month, and to see the moon in the fourth month. See the Introduction. 12. 1‘ The third year, i.e. either after conception, or after birth. (Nand.) 15-17. 'Nand., ‘or after birth.” See Par. and Asv. loc. cit. XXVII, 29. SACRAMENTS. 115 20. The skins (which they wear) should be those of a black antelope, of a tiger, and of a he-goat respectively. 21. Their staves should be made of Paldsa, Khadira, and Udumbara wood respectively. 22, Their staves should be of such a length as to reach the hair, the forehead, and the nose respectively. 23. Or all (kinds of staves may be used for all castes indiscriminately). 24. And they should not be crooked, nor should the bark be stripped off. 25. In begging alms, they should put in the word ‘Lady’ at the beginning, in the middle, and at the end of their request (according to their caste). 26. The ceremony of initiation must not be delayed beyond the sixteenth year in the case of a Braéhmaza; beyond the twenty-second, in the case of a Kshatriya; and beyond the twenty-fourth, in the case of a Vaisya. 27. After that, the youths belonging to any of those three castes, who have not been initiated at the proper time, are excluded from initiation, and contemned by the twice-born, and are called Vratyas. 28. That skin, that cord, that girdle, that staff, and that garment which has been given to any one (on his initiation), that he must for ever wear when performing any religious observance, 29. His girdle, his skin, his staff, his string, and his ewer he must throw into the water when broken (or spoiled by use), and receive others consecrated with Mantras. 116 VISHNU. XXVIII, 1. XXVIII. 1. Now! students shall dwell at their Guru's (spiritual teacher's) house. 2. They shall recite their morning and evening prayers. 3. (A student) shall mutter the morning prayer standing, and the evening prayer sitting. 4. He shall perform twice a day (in the mornings and evenings) the religious acts of sprinkling the ground (round the altar) and of putting fuel on the fire. 5- He must plunge into the waters like a stick.
23. (A student) shall mutter the morning prayer standing, and the evening prayer sitting. 4. He shall perform twice a day (in the mornings and evenings) the religious acts of sprinkling the ground (round the altar) and of putting fuel on the fire. 5- He must plunge into the waters like a stick. XXVIII. passim. Asy. Grthya-s. I, 22 ; III, 7-9 ; Gobh. Gréhya-s. Il, ro, 42-III, 4; Par. Grzhya-s. Il, 4-6 ; Sankh. Grthya-s. II, 6, 9- 12; II, 1.—1. Apast. I, 1, 2, 11. — 3. M. II, ror; Y. I, 24, 25; Gaut. II, 11. — 4. M. II, 108; Y.I, 25; Apast. I, 1, 4, 16. — 5. Apast. I, 1, 2, 30. — 6, 7. M. TI, 73, 182; Y. I, 27; Apast. I, 2, 5) 273 I, 1, 4, 233 Gaut. I, 543 I, 29, 30. — 8. M. II, 41-47; Y.I, 29; Apast. I, 1,2, 33-I, 1, 3, 10; Gaut. I, 15, 16, 22. — 9, 10. M. II, 183, 184, 51; Y. I, 29, 31 ; ‘Apast. I, 1, 3, 25, 32; Gaut. II, 35, 37-39: — 11, 12. M. II, 177-179, &c.; Y. I, 33, &c.; Apast. I, 1, 2, 23-28, &c.; Gaut. II, 13, &c. — 13-23. M.II, 194, 71, 72, 122-124, 195-198 ; Apast. I, 2, 4, 28; I, 2, 5, 12, 23; I, 2, 6, 5-9, 14; Gaut. II, 21, 25-28; I, 52; II, 14. — 17. Y. 1, 26.— 24-26. M. II, 199, 200. — 27, 28. M. II, 204; Apast. I, 2, 8, 11, 13. — 29, 30. M. II, 205; Apast. I, 2, 8, 19-21. — 31-33. M. II, 208, 209; Apast. I, 2, 7, 28, 30; Gaut. II, 31, 32, — 34-36. M. Ill, 2; Il, 168. — 37-40. M. II, 169-172; Y. II, 39; Apast. I, 1,1, 15-17; Gaut. 1, 8.— 41. M. I, 219 ; Apast. I, 1, 2, 31, 32; Gaut. I, 27.—42. M.II, 245; Y.1,51; Apast. I, II, 30, 1; Gaut. IX, 1. — 43-46. M. II, 243, 247, 248; Y.I, 49; Apast. I, 2, 4, 29; Gaut. II, 5-8.— 47. M. II, 249; Gaut. III, 9. — 48-53. M. XI, 121, 123, 124; II, 181, 187, 220.— 51, 52. Y. III, 278, 281; Gaut. XXIII, 20. 1. 1‘I.e.after the performance of the initiation ceremony.’ (Nand.) 5. The sense of this injunction, according to Nand., is, that he must not pronounce any bathing Mantras. But more probably it XXVIII, rg. STUDENTSHIP. 117 6. Let him study when called (by his teacher). 7. He shall act so as to please his Guru (spiritual teacher) and to be serviceable to him. 8. He shall wear his girdle, his staff, his skin, and his sacrificial string. 9. He shall go begging at the houses of virtuous persons, excepting those of his Guru’s (and of his own) relatives. 10. He may eat (every morning and evening) some of the food collected by begging, after having received permission to do so from his Guru. 11. He must avoid Srdddhas, factitious salt, food turned sour!, stale food, dancing, singing, women, honey, meat, ointments, remnants of the food (of other persons than his teacher), the killing of living beings, and rude speeches. 12. He must occupy a low couch. 13. He must rise before his Guru and go to rest after him. 14. He must salute his Guru, after having performed his morning devotion. 15. Let him embrace his feet with crossed hands,
312. He must occupy a low couch. 13. He must rise before his Guru and go to rest after him. 14. He must salute his Guru, after having performed his morning devotion. 15. Let him embrace his feet with crossed hands, is meant, that he shall swim motionless like a stick (see Apast. I, 1, 2, 30, with Dr. Bihler’s note). According to a third explanation, which is mentioned both by Haradatta and by Devapéla in his Commentary on the KasAaka Grzhya-sfitra, the sense would be, that he is not allowed, while bathing, to rub his skin, in order to clean himself, with bathing powder and the like. 11. } Nand. interprets sukta, ‘food turned sour, by ‘rude speeches,’ because if taken in its other meaning, it would be included in the next term, paryushita, ‘stale food.’ However, if Nand.’s interpretation were followed, it would coincide with the last term of this enumeration, aslila, ‘rude speeches;’ and its position between two articles of food renders the above interpretation more plausible. 118 VISHNU. XXVIII, 16. 16. The right foot with his right hand, and the left foot with his left. 17. After the salutation (abhivadaye, ‘I salute’) he must mention his own name and add the word ‘bhos’ (Venerable Sir) at the end of his address. 18. He must not speak to his Guru while he is himself standing, or sitting, or lying, or eating, or averting his face. 19. And let him -speak, if his teacher sits, standing up; if he walks, advancing towards him; if he is coming near, meeting him; if he runs, running after him ; 20. If his face is averted, turning round so as to face him; 21. If he is at some distance, approaching him ; 22. If he is in a reclining position, bending to him ; 23. Let him not sit in a careless attitude (such as e.g. having a cloth tied round his legs and knees, while sitting on his hams) before the eyes of his teacher. 24. Neither must he pronounce his mere name (without adding to it the word Sri or a similar term at the beginning). 25. He must not mimic his gait, his manner, his speech, and so on. 26. Where his Guru is censured or foully belied, there let him not stay. 27. Nor must he sit on the same seat with him, 28. Unless it be on a rock!, on a wooden bench, in a boat, or in a carriage. 28. ! Thus according to Kullfka (on M. II, 204). Nand. takes the term sflaphalaka as a compound denoting ‘a stone seat.’ XXVILL, 40. STUDENTSHIP. 119 ~ 29. If his teacher’s teacher is near, let him behave towards him as if he were his own teacher. 30. He must not salute his own Gurus without his teacher's leave. 31. Let him behave towards the son of his teacher, who teaches him the Veda, as towards his teacher, even though he be younger or of an equal age with himself ; 32. But he must not wash his feet, 33. Nor eat the leavings of his food. 34. Thus let him acquire by heart one Veda, or two Vedas, or (all) the Vedas. 35. Thereupon, the Vedafgas (that treating of phonetics and the rest)}.
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.
119. Their sacrificial strings and their garments should be made of cotton, hemp, and wool respectively. at the same time, another rule regarding the second part of a compound name), 1. Vishzusarman; 2. Bhimavarman; 3. Devagupta ; 4. Dharmadasa. to. According to Nand., who quotes a passage of Yama in support of his opinion, this Sftra has to be divided into two, which would, however, require several words to complete their sense, the import of the first being, that the child should be taken out to see the sun in the third month, and to see the moon in the fourth month. See the Introduction. 12. 1‘ The third year, i.e. either after conception, or after birth. (Nand.) 15-17. 'Nand., ‘or after birth.” See Par. and Asv. loc. cit. XXVII, 29. SACRAMENTS. 115 20. The skins (which they wear) should be those of a black antelope, of a tiger, and of a he-goat respectively. 21. Their staves should be made of Paldsa, Khadira, and Udumbara wood respectively. 22, Their staves should be of such a length as to reach the hair, the forehead, and the nose respectively. 23. Or all (kinds of staves may be used for all castes indiscriminately). 24. And they should not be crooked, nor should the bark be stripped off. 25. In begging alms, they should put in the word ‘Lady’ at the beginning, in the middle, and at the end of their request (according to their caste). 26. The ceremony of initiation must not be delayed beyond the sixteenth year in the case of a Braéhmaza; beyond the twenty-second, in the case of a Kshatriya; and beyond the twenty-fourth, in the case of a Vaisya. 27. After that, the youths belonging to any of those three castes, who have not been initiated at the proper time, are excluded from initiation, and contemned by the twice-born, and are called Vratyas. 28. That skin, that cord, that girdle, that staff, and that garment which has been given to any one (on his initiation), that he must for ever wear when performing any religious observance, 29. His girdle, his skin, his staff, his string, and his ewer he must throw into the water when broken (or spoiled by use), and receive others consecrated with Mantras. 116 VISHNU. XXVIII, 1. XXVIII. 1. Now! students shall dwell at their Guru's (spiritual teacher's) house. 2. They shall recite their morning and evening prayers. 3. (A student) shall mutter the morning prayer standing, and the evening prayer sitting. 4. He shall perform twice a day (in the mornings and evenings) the religious acts of sprinkling the ground (round the altar) and of putting fuel on the fire. 5- He must plunge into the waters like a stick.
23. (A student) shall mutter the morning prayer standing, and the evening prayer sitting. 4. He shall perform twice a day (in the mornings and evenings) the religious acts of sprinkling the ground (round the altar) and of putting fuel on the fire. 5- He must plunge into the waters like a stick. XXVIII. passim. Asy. Grthya-s. I, 22 ; III, 7-9 ; Gobh. Gréhya-s. Il, ro, 42-III, 4; Par. Grzhya-s. Il, 4-6 ; Sankh. Grthya-s. II, 6, 9- 12; II, 1.—1. Apast. I, 1, 2, 11. — 3. M. II, ror; Y. I, 24, 25; Gaut. II, 11. — 4. M. II, 108; Y.I, 25; Apast. I, 1, 4, 16. — 5. Apast. I, 1, 2, 30. — 6, 7. M. TI, 73, 182; Y. I, 27; Apast. I, 2, 5) 273 I, 1, 4, 233 Gaut. I, 543 I, 29, 30. — 8. M. II, 41-47; Y.I, 29; Apast. I, 1,2, 33-I, 1, 3, 10; Gaut. I, 15, 16, 22. — 9, 10. M. II, 183, 184, 51; Y. I, 29, 31 ; ‘Apast. I, 1, 3, 25, 32; Gaut. II, 35, 37-39: — 11, 12. M. II, 177-179, &c.; Y. I, 33, &c.; Apast. I, 1, 2, 23-28, &c.; Gaut. II, 13, &c. — 13-23. M.II, 194, 71, 72, 122-124, 195-198 ; Apast. I, 2, 4, 28; I, 2, 5, 12, 23; I, 2, 6, 5-9, 14; Gaut. II, 21, 25-28; I, 52; II, 14. — 17. Y. 1, 26.— 24-26. M. II, 199, 200. — 27, 28. M. II, 204; Apast. I, 2, 8, 11, 13. — 29, 30. M. II, 205; Apast. I, 2, 8, 19-21. — 31-33. M. II, 208, 209; Apast. I, 2, 7, 28, 30; Gaut. II, 31, 32, — 34-36. M. Ill, 2; Il, 168. — 37-40. M. II, 169-172; Y. II, 39; Apast. I, 1,1, 15-17; Gaut. 1, 8.— 41. M. I, 219 ; Apast. I, 1, 2, 31, 32; Gaut. I, 27.—42. M.II, 245; Y.1,51; Apast. I, II, 30, 1; Gaut. IX, 1. — 43-46. M. II, 243, 247, 248; Y.I, 49; Apast. I, 2, 4, 29; Gaut. II, 5-8.— 47. M. II, 249; Gaut. III, 9. — 48-53. M. XI, 121, 123, 124; II, 181, 187, 220.— 51, 52. Y. III, 278, 281; Gaut. XXIII, 20. 1. 1‘I.e.after the performance of the initiation ceremony.’ (Nand.) 5. The sense of this injunction, according to Nand., is, that he must not pronounce any bathing Mantras. But more probably it XXVIII, rg. STUDENTSHIP. 117 6. Let him study when called (by his teacher). 7. He shall act so as to please his Guru (spiritual teacher) and to be serviceable to him. 8. He shall wear his girdle, his staff, his skin, and his sacrificial string. 9. He shall go begging at the houses of virtuous persons, excepting those of his Guru’s (and of his own) relatives. 10. He may eat (every morning and evening) some of the food collected by begging, after having received permission to do so from his Guru. 11. He must avoid Srdddhas, factitious salt, food turned sour!, stale food, dancing, singing, women, honey, meat, ointments, remnants of the food (of other persons than his teacher), the killing of living beings, and rude speeches. 12. He must occupy a low couch. 13. He must rise before his Guru and go to rest after him. 14. He must salute his Guru, after having performed his morning devotion. 15. Let him embrace his feet with crossed hands,
312. He must occupy a low couch. 13. He must rise before his Guru and go to rest after him. 14. He must salute his Guru, after having performed his morning devotion. 15. Let him embrace his feet with crossed hands, is meant, that he shall swim motionless like a stick (see Apast. I, 1, 2, 30, with Dr. Bihler’s note). According to a third explanation, which is mentioned both by Haradatta and by Devapéla in his Commentary on the KasAaka Grzhya-sfitra, the sense would be, that he is not allowed, while bathing, to rub his skin, in order to clean himself, with bathing powder and the like. 11. } Nand. interprets sukta, ‘food turned sour, by ‘rude speeches,’ because if taken in its other meaning, it would be included in the next term, paryushita, ‘stale food.’ However, if Nand.’s interpretation were followed, it would coincide with the last term of this enumeration, aslila, ‘rude speeches;’ and its position between two articles of food renders the above interpretation more plausible. 118 VISHNU. XXVIII, 16. 16. The right foot with his right hand, and the left foot with his left. 17. After the salutation (abhivadaye, ‘I salute’) he must mention his own name and add the word ‘bhos’ (Venerable Sir) at the end of his address. 18. He must not speak to his Guru while he is himself standing, or sitting, or lying, or eating, or averting his face. 19. And let him -speak, if his teacher sits, standing up; if he walks, advancing towards him; if he is coming near, meeting him; if he runs, running after him ; 20. If his face is averted, turning round so as to face him; 21. If he is at some distance, approaching him ; 22. If he is in a reclining position, bending to him ; 23. Let him not sit in a careless attitude (such as e.g. having a cloth tied round his legs and knees, while sitting on his hams) before the eyes of his teacher. 24. Neither must he pronounce his mere name (without adding to it the word Sri or a similar term at the beginning). 25. He must not mimic his gait, his manner, his speech, and so on. 26. Where his Guru is censured or foully belied, there let him not stay. 27. Nor must he sit on the same seat with him, 28. Unless it be on a rock!, on a wooden bench, in a boat, or in a carriage. 28. ! Thus according to Kullfka (on M. II, 204). Nand. takes the term sflaphalaka as a compound denoting ‘a stone seat.’ XXVILL, 40. STUDENTSHIP. 119 ~ 29. If his teacher’s teacher is near, let him behave towards him as if he were his own teacher. 30. He must not salute his own Gurus without his teacher's leave. 31. Let him behave towards the son of his teacher, who teaches him the Veda, as towards his teacher, even though he be younger or of an equal age with himself ; 32. But he must not wash his feet, 33. Nor eat the leavings of his food. 34. Thus let him acquire by heart one Veda, or two Vedas, or (all) the Vedas. 35. Thereupon, the Vedafgas (that treating of phonetics and the rest)}.
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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