Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. The number of years (must be calculated) from the conception. Let him initiate a Brahmamza in the eighth (year) after that, 8. A Kshatriya three (years) later (than a Brahmama), g. A Vaisya one year later than a (Kshatriya). 10. Spring, summer, and autumn are the seasons (for the initiation) according to the order of the castes. 11. (Let him perform the initiation reciting), according to the order (of the castes), a GAyatrt, a Trish¢ubh, (or) a Gagatt (verse). 12. Up to the sixteenth, the twenty-second, and the twenty-fourth (years) respectively (the time for the initiation) has not passed. 13. The girdles (shall consist of a rope) made of Muzga grass, a bow-string, (or a rope) made of hemp. 14. The skins (shall be) those of a black antelope, of a spotted deer, (or) of a he-goat. 15. The staff shall reach the crown of the head, the forehead, (or) the tip of the nose, (and be made) of a tree fit for a sacrifice. The details have been stated above. 6. Vasishzka II, 6; Gautama II, 1. 4-9. Vasishéha XI, 49-51. 10, Apastamba I, 1, 1, 18. 12. Vasish¢ha XI, 71-73. 13. Vasish/ha XI, 58-60. With this and the next two Sfitras the words ‘ according to the order of the castes’ must be understood. 14. Vasish/ha XI, 61-63. 15. Vasish/ha XI, 55-57. The details referred to are to be I, 2, 3. STUDENTSHIP. I5! 16. Let him beg, (employing a formula) consisting of seven syllables, with the word bhavat in the beginning, with the word bhiksha in the middle, and with the (verb expressing) the request at the end; and let him not pronounce loudly (the syllables) ksha and hi. 17. A Braéhmama (student) shall ask for alms, placing (the word) ‘Lady’ first, a Kshatriya placing found in the Baudhdyana Grzhya-sftra II, 7, where the various kinds of trees from which the staff may be taken are specified. The Stra shows that the Grthya-sfitra preceded the Dharma-sfitra in the collection.
2The Stra shows that the Grthya-sfitra preceded the Dharma-sfitra in the collection. 16. The text of this Sftra is corrupt. I read, ‘ bhavatpurvam bhiksh4madhydm yakrantim karet saptaksharam bhiksham kshadm ka him a na vardhayet.’ The various readings of the MSS. are, bhiksha4m madhyam yakkhamtém karet saptaksharam bhim fa na vardhayet, C. T. ;—yakndmtim karet saptaksharamni kshdm 4a bhim ka narvyayet, D. ;—yakiiamtim karet saptaksharamstim rksha ba him na vardhayet, K.;—yasnamt&m tiksham Aaret saptaksharan ksh4m ha him a na vardhayan, M. ;—yakandskamtAm karet saptéksharan bhiksham ka him ka na vardhayet, C. I. The most serious corruption lies in the syllables following saptékshard, and I am not certain that my emendation bhiksh&m is correct. The commentary on the first half of the Stra runs as follows: bhikshdmantram vyaktam evokkaret bhavakkhabdapfirvam bhikshasabdamadhydm yaknapratipa[pA]dakasabdamtam sabddksharam [saptaéksharam] ka evam hi bhavati bhiksham dehi sampanno bhavati, ‘let him pronounce distinctly the formula employed in begging, beginning with the word bhavat, having the word bhiksha in the middle, and ending with the word conveying the sense of giving, and containing seven syllables. For thus (the formula), “ Lady, give alms,” becomes complete.’ It is curious that Govinda says nothing about the form saptaksharém and the feminine terminations of the other adjectives, which do not agree with mantram, a masculine. 17. Vasishtha XI, 68-70; Gautama II, 35. Govinda thinks that a student should, if possible, beg from people of his own caste. Three castes only are intended by the term ‘from all castes.’ But see “A pastamba I, 1, 3,25; Gautama VII, 1 seqq. 152 BAUDHAYANA, I, 2, 3. it in the middle, (and) a Vaisya placing it at the end (of the formula), from (men of) all castes. 18. The (persons fit to be asked) are Brahmazas and so forth, who follow (their lawful) occupations. 19. Let him daily fetch fuel out of the forest and offer (it in the sacred fire). 20. (A student shall be) truthful, modest, and devoid of pride. 21. He shall rise before (his teacher in the morning) and go to rest after (him in the evening). 22. He shall never disobey the words of his teacher except (when he is ordered to commit) a crime causing loss of caste. 23. Let him converse with women so much (only) as his purpose requires. 24. Let him avoid dancing, singing, playing musical instruments, the use of perfumes, garlands, shoes, (or) a parasol, applying collyrium (to his eyes), and anointing (his body). 25. Let him take hold (of his teacher's) right (foot) with the right (hand), and of the left (foot) with the left hand. 26. If he desires long life and (bliss in) heaven, 1g. Vishnu XXVIII, 4. -20. Gautama II, 8; Apastamba I, 1, 3, 20. 21. Vishvu XXVIII, 13. 22. Apastamba I, 1, 2,19; Vasish/Aa VII, 10, 23. Apastamba I, 1, 3, 16. 24. Vishnu XXVIII, 11; Vasish/Za VII, 15.
326. If he desires long life and (bliss in) heaven, 1g. Vishnu XXVIII, 4. -20. Gautama II, 8; Apastamba I, 1, 3, 20. 21. Vishvu XXVIII, 13. 22. Apastamba I, 1, 2,19; Vasish/Aa VII, 10, 23. Apastamba I, 1, 3, 16. 24. Vishnu XXVIII, 11; Vasish/Za VII, 15. 25. Vishzu XXVIII,15. The details regarding’ the times when this kind of salutation is to be performed are found Apastamba I, 2, 5, 21'seqq. 26. The two copies of the commentary connect the clause, ‘if he is desirous of long life and (bliss in) heaven,’ with the preceding Satra. But see Apastamba I, 2, 5,15, where the identical words T, 2, 3. STUDENTSHIP. 153 (he may act) at his pleasure (in the same manner) towards other holy (men), after having received permission from his teacher. 27. (Let him say), ‘I N.N., ho! (salute thee),’ touching his ears, in order to compose the internal organ. 28. (Let him embrace his teacher's leg) below the knee down to the feet. 29. (A student shall not embrace his teacher) when he (himself) is seated, or lying down, or impure, nor when (his teacher) is seated, lying down, or impure. 30. If he can (find water to sip), he shall not remain impure even during a muhirta. 31. If he carries a load of fuel or holds a pot, flowers, or food in his hands, he shall not salute; nor (shall he do it) on similar occasions. 32. Let him not salute (the teacher) standing too close, 33. Nor, if he has reached the age of puberty, the young wives of brothers and the young wives of the teacher. occur. The commentary omits the remainder of the Sftra, which all my MSS. give here, and inserts it below, after Sftra 29. 24. Apastamba I, 2, 5,12; Vasish‘ka XIII, 44. Regarding the phrase, ‘in order to compose his internal organ,’ see Manu II, 120. 28. Apastamba I, 2, 5,22. The meaning seems to be that the pupil is first to stroke his teacher’s legs from the knee downwards, and then to take hold of it at the ankle. 29. Apastamba I, 4,14, 14-20. 30. Apastamba I, 5, 15, 8. 31. Apastamba I, 4,14, 22. ‘On similar occasions,’ i.e. when he himself is engaged in the worship of the manes, of the gods, or of the fire, or when his teacher is occupied in that way. 33. The salutation which is meant, is probably the embrace of the feet; see also Gautama II, 32. Govinda thinks that the words samavaye ’tyantyasaf, ‘standing too close,’ must be understood. 154 BAUDHAYANA. I, 2, 3. 34. To sit together with (these persons) in a boat, ona rock, ona plank, on an elephant, on the roof ofa house, on a mat, or in wheeled vehicles is permissible. 35. (The pupil) must assist his teacher in making his toilet, shampoo him, attend him while bathing, eat his leavings, and so forth. 36. (But he) should avoid the remnants of food left by his (teacher’s) son, though he may know the Veda together with the Angas, 37. And to assist at the toilet of, to shampoo, to attend in the bath, and to eat the remnants of food left by a young wife of his (teacher).
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.
17. The number of years (must be calculated) from the conception. Let him initiate a Brahmamza in the eighth (year) after that, 8. A Kshatriya three (years) later (than a Brahmama), g. A Vaisya one year later than a (Kshatriya). 10. Spring, summer, and autumn are the seasons (for the initiation) according to the order of the castes. 11. (Let him perform the initiation reciting), according to the order (of the castes), a GAyatrt, a Trish¢ubh, (or) a Gagatt (verse). 12. Up to the sixteenth, the twenty-second, and the twenty-fourth (years) respectively (the time for the initiation) has not passed. 13. The girdles (shall consist of a rope) made of Muzga grass, a bow-string, (or a rope) made of hemp. 14. The skins (shall be) those of a black antelope, of a spotted deer, (or) of a he-goat. 15. The staff shall reach the crown of the head, the forehead, (or) the tip of the nose, (and be made) of a tree fit for a sacrifice. The details have been stated above. 6. Vasishzka II, 6; Gautama II, 1. 4-9. Vasishéha XI, 49-51. 10, Apastamba I, 1, 1, 18. 12. Vasish¢ha XI, 71-73. 13. Vasish/ha XI, 58-60. With this and the next two Sfitras the words ‘ according to the order of the castes’ must be understood. 14. Vasish/ha XI, 61-63. 15. Vasish/ha XI, 55-57. The details referred to are to be I, 2, 3. STUDENTSHIP. I5! 16. Let him beg, (employing a formula) consisting of seven syllables, with the word bhavat in the beginning, with the word bhiksha in the middle, and with the (verb expressing) the request at the end; and let him not pronounce loudly (the syllables) ksha and hi. 17. A Braéhmama (student) shall ask for alms, placing (the word) ‘Lady’ first, a Kshatriya placing found in the Baudhdyana Grzhya-sftra II, 7, where the various kinds of trees from which the staff may be taken are specified. The Stra shows that the Grthya-sfitra preceded the Dharma-sfitra in the collection.
2The Stra shows that the Grthya-sfitra preceded the Dharma-sfitra in the collection. 16. The text of this Sftra is corrupt. I read, ‘ bhavatpurvam bhiksh4madhydm yakrantim karet saptaksharam bhiksham kshadm ka him a na vardhayet.’ The various readings of the MSS. are, bhiksha4m madhyam yakkhamtém karet saptaksharam bhim fa na vardhayet, C. T. ;—yakndmtim karet saptaksharamni kshdm 4a bhim ka narvyayet, D. ;—yakiiamtim karet saptaksharamstim rksha ba him na vardhayet, K.;—yasnamt&m tiksham Aaret saptaksharan ksh4m ha him a na vardhayan, M. ;—yakandskamtAm karet saptéksharan bhiksham ka him ka na vardhayet, C. I. The most serious corruption lies in the syllables following saptékshard, and I am not certain that my emendation bhiksh&m is correct. The commentary on the first half of the Stra runs as follows: bhikshdmantram vyaktam evokkaret bhavakkhabdapfirvam bhikshasabdamadhydm yaknapratipa[pA]dakasabdamtam sabddksharam [saptaéksharam] ka evam hi bhavati bhiksham dehi sampanno bhavati, ‘let him pronounce distinctly the formula employed in begging, beginning with the word bhavat, having the word bhiksha in the middle, and ending with the word conveying the sense of giving, and containing seven syllables. For thus (the formula), “ Lady, give alms,” becomes complete.’ It is curious that Govinda says nothing about the form saptaksharém and the feminine terminations of the other adjectives, which do not agree with mantram, a masculine. 17. Vasishtha XI, 68-70; Gautama II, 35. Govinda thinks that a student should, if possible, beg from people of his own caste. Three castes only are intended by the term ‘from all castes.’ But see “A pastamba I, 1, 3,25; Gautama VII, 1 seqq. 152 BAUDHAYANA, I, 2, 3. it in the middle, (and) a Vaisya placing it at the end (of the formula), from (men of) all castes. 18. The (persons fit to be asked) are Brahmazas and so forth, who follow (their lawful) occupations. 19. Let him daily fetch fuel out of the forest and offer (it in the sacred fire). 20. (A student shall be) truthful, modest, and devoid of pride. 21. He shall rise before (his teacher in the morning) and go to rest after (him in the evening). 22. He shall never disobey the words of his teacher except (when he is ordered to commit) a crime causing loss of caste. 23. Let him converse with women so much (only) as his purpose requires. 24. Let him avoid dancing, singing, playing musical instruments, the use of perfumes, garlands, shoes, (or) a parasol, applying collyrium (to his eyes), and anointing (his body). 25. Let him take hold (of his teacher's) right (foot) with the right (hand), and of the left (foot) with the left hand. 26. If he desires long life and (bliss in) heaven, 1g. Vishnu XXVIII, 4. -20. Gautama II, 8; Apastamba I, 1, 3, 20. 21. Vishvu XXVIII, 13. 22. Apastamba I, 1, 2,19; Vasish/Aa VII, 10, 23. Apastamba I, 1, 3, 16. 24. Vishnu XXVIII, 11; Vasish/Za VII, 15.
326. If he desires long life and (bliss in) heaven, 1g. Vishnu XXVIII, 4. -20. Gautama II, 8; Apastamba I, 1, 3, 20. 21. Vishvu XXVIII, 13. 22. Apastamba I, 1, 2,19; Vasish/Aa VII, 10, 23. Apastamba I, 1, 3, 16. 24. Vishnu XXVIII, 11; Vasish/Za VII, 15. 25. Vishzu XXVIII,15. The details regarding’ the times when this kind of salutation is to be performed are found Apastamba I, 2, 5, 21'seqq. 26. The two copies of the commentary connect the clause, ‘if he is desirous of long life and (bliss in) heaven,’ with the preceding Satra. But see Apastamba I, 2, 5,15, where the identical words T, 2, 3. STUDENTSHIP. 153 (he may act) at his pleasure (in the same manner) towards other holy (men), after having received permission from his teacher. 27. (Let him say), ‘I N.N., ho! (salute thee),’ touching his ears, in order to compose the internal organ. 28. (Let him embrace his teacher's leg) below the knee down to the feet. 29. (A student shall not embrace his teacher) when he (himself) is seated, or lying down, or impure, nor when (his teacher) is seated, lying down, or impure. 30. If he can (find water to sip), he shall not remain impure even during a muhirta. 31. If he carries a load of fuel or holds a pot, flowers, or food in his hands, he shall not salute; nor (shall he do it) on similar occasions. 32. Let him not salute (the teacher) standing too close, 33. Nor, if he has reached the age of puberty, the young wives of brothers and the young wives of the teacher. occur. The commentary omits the remainder of the Sftra, which all my MSS. give here, and inserts it below, after Sftra 29. 24. Apastamba I, 2, 5,12; Vasish‘ka XIII, 44. Regarding the phrase, ‘in order to compose his internal organ,’ see Manu II, 120. 28. Apastamba I, 2, 5,22. The meaning seems to be that the pupil is first to stroke his teacher’s legs from the knee downwards, and then to take hold of it at the ankle. 29. Apastamba I, 4,14, 14-20. 30. Apastamba I, 5, 15, 8. 31. Apastamba I, 4,14, 22. ‘On similar occasions,’ i.e. when he himself is engaged in the worship of the manes, of the gods, or of the fire, or when his teacher is occupied in that way. 33. The salutation which is meant, is probably the embrace of the feet; see also Gautama II, 32. Govinda thinks that the words samavaye ’tyantyasaf, ‘standing too close,’ must be understood. 154 BAUDHAYANA. I, 2, 3. 34. To sit together with (these persons) in a boat, ona rock, ona plank, on an elephant, on the roof ofa house, on a mat, or in wheeled vehicles is permissible. 35. (The pupil) must assist his teacher in making his toilet, shampoo him, attend him while bathing, eat his leavings, and so forth. 36. (But he) should avoid the remnants of food left by his (teacher’s) son, though he may know the Veda together with the Angas, 37. And to assist at the toilet of, to shampoo, to attend in the bath, and to eat the remnants of food left by a young wife of his (teacher).
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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