16. This (second) birth is the best.
1 7. The father and the mother produce the body only.
18. Let him initiate a Brahma;m In spring, a
Kshatriya in summer, a Vai^ya in autumn, a Brah-
ma;/a in the eighth year after his conception, a
Kshatriya in the eleventh year after his conception,
(and) a Vai^ya in the twelfth after his conception.
19. Now (follows the enumeration of the years
another teacher) does not hold good for those who have begun to study, solemnly binding themselves to their teacher. How so ? As he (the pupil) shall consider a person who initiates and instructs him his AMrya, and a pupil who has been once initiated cannot be initiated again, how can another man instruct him ? For this reason it must be understood that the study begun with one teacher may not be completed with another, if the first die.' Com- pare also Haradatta on I, 2, 7, 26, and the rule given I, i, 4, 26. In our times also pupils, who have bound themselves to a teacher by paying their respects to him and presenting a cocoa-nut, in order to learn from him a particular branch of science, must not study the same branch of science under any other teacher.
13. Manu 11, 69; Yagn. I, 15.
14. Manu II, 144.
15. Manu II, 146-148.
16. 'Because it procures heavenly bliss and final liberation.' — Haradatta.
17. Manu II, 147.
18. Y&gn. I, 14 ; Manu II, 36; Ai'valayana Gn. Su. I, 19, i, 4; Weber, Ind. Stud. X, 20 seq.
APASTAMBA. I, i, i.
to be chosen) for the fulfilment of some (particular) wish.
20. (Let him initiate) a person desirous of excel-
lence in sacred learning in his seventh year, a person
desirous of long life in his eighth year, a person
desirous of manly vigour in his ninth year, a person
desirous of food in his tenth year, a person desirous
of strength in his eleventh year, a person desirous of
cattle in his twelfth year.
21. There is no dereliction (of duty, if the initia-
tion takes place), in the case of a Brahma;/a before
the completion of the sixteenth year, in the case of a
Kshatriya before the completion of the twenty-second
year, in the case of a Vai^ya before the completion
of the twenty-fourth year.
22. (Let him be initiated at such an age) that he
may be able to perform the duties, which we shall
declare below.
23. If the proper time for the initiation has passed, he shall observe for the space of two months
20. Manu II, 37.
21. Asv. Gri. Su. I, 19, 5, 7; Weber, Ind. Stud. X, 21.
22. The meaning of the Sutra is, that the initiation shall be performed as soon as the child is able to begin the study of the Veda. If it is so far developed at eight years, the ceremony must then be performed; and if it be then neglected, or, if it be neglected at any time when the capacity for learning exists, the expiation prescribed in the following Sutras must be performed. The as:e of sixteen in the case of Brahmawas is the latest term up to which the ceremony may be deferred, in case of incapacity for study only. After the lapse of the sixteenth year, the expiation becomes also necessary. Manu II, 38; Ya^ii. I, 37.
^3. The meaning is, he shall keep all the restrictions imposed upon a student, as chastity, &c., but that he shall not perform fire-worship or service to a teacher, nor study. Manu II, 39; XI, 192; Y%u. I, 38; Weber, Ind. Stud. X, loi.
I, I, 2. INITIATION.
the duties of a student, as observed by those who are studying the three Vedas.
24. After that he may be initiated.
25. After that he shall bathe (daily) for one year.
26. After that he may be instructed.
27. He, whose father and grandfather have not
been initiated, (and his two ancestors) are called
' slayers of the Brahman.'
28. Intercourse, eating, and intermarriage with them should be avoided.
29. If they wish it (they may perform the follow- ing) expiation ;
30. In the same manner as for the first neglect
(of the initiation), (a penance of) two months (was)
prescribed, so (they shall do penance for) one year.
31. Afterwards they may be initiated, and then they must bathe (daily),
Pra^'NA I, Fatal A 1, KHAiVDA 2.
1. For as many years as there are uninitiated
persons, reckoning (one year) for each ancestor (and
the person to be initiated himself),
2. (They should bathe daily under the recitation)
of the seven Pavamanis, beginning with ' If near or
far ' of the Ya^ushpavitra, (' May the waters, the
mothers purify us,' &c.) of the Samapavitra, (' With
25. 'If he is strong, he shall bathe three times a day — morning, midday, and evening.' — Haradatta.
27. Brahman, apparently, here means 'Veda,' and those who neg- lect its study may metaphorically be called ' slayers of the Veda.'
28. ManuII, 40; Ajv.Gn.Su. 1,19, 8,9; Weber, Ind. Stud. X,2i. 30. Compare above, I, i, i, 23.
2. 2. The seven Pavamanis are seven verses which occur JRi'g-veda. IX, 67, 2 1-27. Ya^ushpavitra=:Taitt. Sa7>'/h. 1,2, i, i. Samapavitra is found Sama-veda I, 2, 2, 3, 5. Angirasapavitra=i?/g-veda IV, 40, 5.
6 APASTAMBA. I, i, 2.
what help assists/ &c.), and of the Angirasapavitra (' A swan, dwelHng in purity'),
3. Or also under the recitation of the Vyahr/tis (om, bhu//, bhuva/^, suva/^).
4. After that (such a person) may be taught (the Veda).
5. But those whose great-grandfather's (grand-
father's and father's) initiation is not remembered,
are called ' burial-grounds.'
6. Intercourse, dining, and intermarriage with
them should be avoided. For them, if they like, the
(following) penance (is prescribed). (Such a man)
shall keep for twelve years the rules prescribed for
a student who is studying the three Vedas. After-
wards he may be initiated. Then he shall bathe
under the recitation of the Pavamanis and of the
other (texts mentioned above, I, i, 2, 2).
7. Then he may be instructed in the duties of a householder.
8. He shall not be taught (the whole Veda), but
only the sacred formulas required for the domestic
ceremonies.
9. When he has finished this (study of the Gr/hya-
mantras), he may be initiated (after having per-
formed the penance prescribed) for the first neglect
(I, I, I, 23).
10. Afterwards (everything is performed) as in the case of a regular initiation.
11. He who has been initiated shall dwell as a religious student in the house of his teacher,
I o. The commentator observes that for those whose great-great- grandfather or remoter ancestors were not initiated, no penance is prescribed, and that it must be fixed by those who know the law.
II. Manu II, 164.
I, I, 2. STUDENTSHIP.
1 2. For forty-eight years (if he learns all the four Vedas),
13. (Or) a quarter less (i. e. for thirty-six years),
14. (Or) less by half (i. e. for twenty-four years),
15. (Or) three quarters less (i.e. for eighteen years),
16. Twelve years (should be) the shortest time (for his residence with his teacher).
17. A student who studies the sacred science shall not dwell with anybody else (than his teacher).
18. Now (follow) the rules for the studentship.
19. He shall obey his teacher, except (when
ordered to commit) crimes which cause loss of
caste.
20. He shall do what is serviceable to his teacher, he shall not contradict him.
21. He shall always occupy a couch or seat lower (than that of his teacher).
22. He shall not eat food offered (at a funeral oblation or at a sacrifice).
12. Manu III, I, and Ya^fl. I, 36 ; Weber, Ind. Stud. X, 125.
16. The commentator declares that Manu III, i, the expression ' until he has learnt it,' must be understood in this sense, that the pupil may leave his teacher, if he has learnt the Veda, after twelve years' study, never before. But compare also Asw. Qri. Su. I, 22,3.
17. The commentator states that this rule refers only to a temporary, not to a professed student (naish//nka). He also gives an entirely different explanation to the Sutra, which, according to some, means, ' A student who learns the sacred science shall not fast in order to obtain heaven.' This rendering also is ad- missible, as the word para may mean either a ' stranger ' or ' heaven,' and upavasa, ' dwelling ' or ' fasting.'
19. Regarding the crimes which cause loss of caste (pataniya), see below, I, 7, 21, 7.
20. Manu II, 108, and Ya^ii. I, 27.
21. Manu II, 108, 198; Weber, Ind. Stud. X, 123 and 124.
8 APASTAMBA. I, i, 2.
23. Nor pungent condiments, salt, honey, or meat.
24. He shall not sleep in the day-time.
25. He shall not use perfumes.
26. He shall preserve chastity.
27. He shall not embellish himself (by using oint- ments and the like).
28. He shall not wash his body (with hot water for pleasure).
29. But, if it is soiled by unclean things, he shall
clean it (with earth or water), in a place where he is
not seen by a Guru.
30. Let him not sport in the water whilst bathing ; let him swim (motionless) like a stick.
31. He shall wear all his hair tied in one knot.
32. Or let him tie the lock on the crown of the head in a knot, and shave the rest of the hair.
33. The girdle of a Brahma;?a shall be made of
23. Regarding the meaning of kshara, ' pungent condiments/ see Haradatta on II, 6, 15, 15. Other commentators explain the term differently. — Manu II, 177; Yagn. I, 33; and Weber, Ind. Stud. X, 123. Asv. Gri. Su. I, 22, 2.
25. Manu II, 177; Yagn. I, 33.
26. Manu II, 180.
27. Manu II, 178; Ya^n. I, 33.
29. 'Here, in the section on the teacher, the word guru desig- nates the father and the rest also.' — Haradatta.
30. Another version of the first portion of this Siatra, proposed by Haradatta, is, ' Let him not, whilst bathing, clean himself (with bathing powder or the like).' Another commentator takes Sutra 28 as a prohibition of the daily bath or washing generally ordained for Brahma;?as, and refers Sutra 29 to the naimittika snana or ' bathing on certain occasions,' and takes Sutra 30 as a restriction of the latter.
31. Manu II, 219.
33. Manu II, 42-44; Ya^il. I, 29; Ajv. Gri. Su. I, 19, 12; Weber, Ind. Stud. X, 23.
I, I, 2. STUDENTSHIP.
Mufi^a grass, and consist of three strings ; if possible, (the strings) should be twisted to the right.
34. A bowstring (should be the girdle) of a Kshatriya,
35. Or a string of Mun^a grass in which pieces of iron have been tied.
36. A wool thread (shall be the girdle) of a Vaii^ya,
'^']. Or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark.
38. The staff worn by a Brahma;^a should be
made of Palai^a wood, that of a Kshatriya of a
branch of the Banian tree, which grows downwards,
that of a Vai^a of Badara or Udumbara wood.
Some declare, without any reference to caste, that
the staff of a student should be made of the wood of
a tree (that is fit to be used at the sacrifice).
39. (He shall wear) a cloth (to cover his naked- ness).
40. (It shall be made) of hemp for a Brahma;/a,
of flax (for a Kshatriya), of the skin of a (clean)
animal (for a Vaii"ya).
41. Some declare that the (upper) garment (of a Brahma;^a) should be dyed with red Lodh,
38. IManu 11, 45; Ya_^n. I, 29; Ajv. Gn'. Su. I, 19, 13; 20, i; Weber, Ind. Stud. X, 23.
Haradatta gives no commentary on this Sutra, but refers back to the G/'/hya-sutra, where the same words occur.
39. The word forms a Sutra by itself, in order to show that every one must wear this cloth.
40. Manu II, 41. ' Clean ' means here and everywhere else, if applied to animals or things, * fit to be used at the sacrifice.'
41. Ajv. Qri. Su. I, 19, 11; Weber, Ind. Stud. X, 22.
lO APASTAMBA. I, i, 3-
Pras-na I, Fatal A 1, Khaa^zja 3.
1. And that of a Kshatriya dyed with madder,
2. And that of a Vai^ya dyed with turmeric.
3. (The skin) worn by a Brahma;^a shall be that of a common deer or of a black doe.
4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.
5. (The skin worn) by a Kshatriya shall be that of a spotted deer.
6. (The skin worn) by a Vai^ya shall be that of a he-goat.
7. The skin of a sheep is fit to be worn by all castes,
