3. Apastamba II, 6, 13, 8-10. Instances of transgressions of the law are the adultery of Kataka and Bharadv%-a, Vasish//^a's marriage with the KhidiW Akshamala, Rama Gamadagnya's murder of his mother. Haradatta explains the term ' avara,' translated by ' men of later ages,' to mean 'men like ourselves' (asmadadi). In his comment on the parallel passage of Apastamba he renders it by idanintana, ' belonging to our times ; ' and in his notes on Apastamba I, 2, 5, 4, he substitutes arva/^'ina kaliyugavartin, ' men of modern times living in the Kaliyuga.' The last explana- tion seems to me the most accurate, if it is distinctly kept in mind that in the times of Gautama the Kaliyuga was not a definite period of calculated duration, but the Iron Age of sin as opposed to the happier times when justice still dwelt on earth.
6. Apastamba I, i, i, 19-20.
1 74 GAUTAMA.
fifth (years) for the fulfilment of (some particular) wish.
7. The number of years (is to be calculated) from conception.
8. That (initiation) is the second birth.
9. The (person) from whom he receives that (sacrament is called) the A/6arya (teacher).
10. And (the same title is also bestowed) in con- sequence of the teaching of the Veda.
11. (The initiation) of a Kshatriya (shall ordi-
narily take place) in the eleventh (year after con-
ception), and that of a Vai.cya in the twelfth.
12. Up to the sixteenth year the time for the Savitri of a Brahma/za has not passed,
13. Nor (for the initiation) of a Kshatriya up to the twentieth (year).
14. (And the limit for that) of a Vai^ya (extends) two years beyond (the latter term).
1 5. The girdles (worn by students) shall be strings
of Mufi^a grass, a bow-string, or a (wool) thread,
according to the order (of the castes).
16. (Their upper garments shall be) the skins of black-bucks, spotted deer, (or) he-goats.
17. Hempen or linen cloth, the (inner) bark (of
7. Apastamba I, i, i, 18. 8. Apastamba I, i, i, 16-17.
9. Apastamba 1, 1,1,13. 10. ManuII,i4o; Y%navalkyal,34.
11. Apastamba I, i, i, 18.
12. Apastamba I, I, I, 21. Savitn, literally the J^i^ sacred to Savitrz', is here used as an equivalent for upanayana, initiation, because one of the chief objects of the ceremony is to impart to the neophyte the Mantra sacred to Savitr/, Rig-veda III, 62, 10.
13-14. Apastamba I, I, I, 21.
15. Apastamba I, I, 2, 33-36. 16. Apastamba I, i, 3, 3-6.
17. Haradatta explains X'lra, the inner bark of a tree, by ' made
of Kuja grass and the like.' Regarding dresses made of Ku^a
1,27- Initiation. 175
trees), and woollen plaids (may be worn as lower garments by students) of all (castes),
18. And undyed cotton cloth.
19. Some (declare that it) even (may be dyed) red.
20. (In that case the garment) of a Brahma?2a (shall be dyed with a red dye) produced from a tree,
21. (And those of students) of the other two (castes shall be) dyed with madder or turmeric.
22. The staff (carried by a student) of the Brah- mansi (caste shall be) made of Bilva or Pala^-a wood.
23. Staves made of Ai-vattha or Pilu wood (are fit) for (students of) the remaining (two castes).
24. Or (a staff cut from a tree) that is fit to be
used at a sacrifice (may be carried by students) of all
(castes).
2 5 . (The staves must be) unblemished, bent (at the top) like a sacrificial post, and covered by their bark.
26. They shall reach the crown of the head, the
forehead, (or) the tip of the nose (according to the
caste of the wearer).
27. (It is) optional (for students) to shave (their heads), to wear the hair tied in a knot, (or) to keep
grass, see the Petersburg Diet. s.v. Kma/^ira. i^ira may also mean 'rags,' such as were worn by Sannyasins (see below. III, 19) and Bauddha ascetics.
19-21. Apastamba I, i, 2, 41-I, i, 3, 2.
2 2. Apastamba I, i, 2, 38.
24. 'Because the term "fit to be used at a sacrifice" is em- ployed, the Vibhitaka and the like (unclean trees) are excluded.'— Haradatta. Regarding the Vibhitaka, see Report of Tour in Ka^mir, Journal Bombay Br. Roy. As. Soc. XXXIV A, p. 8.
25. Manu II, 47. 'Unblemished means uninjured by worms and the like.' — Haradatta.
26. Manu II, 46.
27. Apastamba I, I, 2, 31-32. The above translation follows the reading of my MSS. mun(/a^a/ila^ikh%a/a va, which seems more
I 76 GAUTAMA. I, 28.
(merely) a lock on the crown of the head tied in a knot (shaving the other portions of the head).
28. If he becomes impure while holding things
in his hands, he shall (purify himself) by sipping
water without laying (them on the ground).
in accordance with the Sutra style. It must, however, be under- stood that the arrangement of the hair is not regulated by the individual choice of the student, but by the custom of his family, school, or country. In the commentary, as given by one of my MSS., it is stated the custom of shaving the whole head prevailed among the A7zandogas. Max Miiller, History of Ancient Sanskrit Literature, p. 53 ; Weber, Indische Studien, X, 95.
28. The above translation agrees with Professor Stenzler's text and ManuV, 143. But according to Haradatta the meaning of the Sutra is not so simple. His explanation is as follows : ' If while holding things in his hands he becomes impure, i.e. he is defiled by urine, feces, leavings of food, and the like (impurities) which are causes for sipping water, then he shall sip water after placing those things on the ground. This refers to uncooked food, intended to be eaten. And thus Vasish//za (III, 4, 3, Benares edition) declares : " If he who is occupied with eatables touches any impure substance, then he shall place that thing on the ground, sip water, and afterwards again use it." But the following text of another SmriW, "A substance becomes pure by being sprinkled with water after having been placed on the ground," refers to cooked food, such as boiled rice and the like Or (the above Sutra may mean), " If he becomes impure while holding things in his hands, then he shall sip water without laying them on the ground." And thus Manu (V, 143) says: "He who carries in any manner any- thing in his hands and is touched by an impure substance shall cleanse himself by sipping water without laying his burden down." This rule refers to things not destined to be eaten, such as gar- ments. And in the (above) Sutra the words, " He who becomes impure shall sip water," must be taken as one sentence, and (the whole), " If while holding things in his hands he becomes impure, he shall sip water without laying" (them) down," must be taken as a second.'
Though it may be doubted if the yogavibhaga, or ' division of the construction,' proposed by Haradatta, is admissible, still it seems to me not improbable that Gautama intended his Sutra to be
1,32. Purification. 1 77
29. (As regards) the purification of things, (objects)
made of metal must be scoured, those made of clay
should be thoroughly heated by fire, those made of
wood must be planed, and (cloth) made of thread
should be washed.
30. (Objects made of) stone, jewels, shells, (or)
mother-of-pearl (must be treated) like those made of
metal.
31. (Objects made of) bone and mud (must be treated) like wood.
32. And scattering (earth taken from a pure spot is another method of purifying defiled) earth.
taken in two different ways. For, if according to the ancient custom it is written without an Avagraha and without separating the words joined by Sandlii, dravyahasta u/^;^>^ish/onidhaya- /^amet, the latter group may either stand for u/^/^-^ish/o nidhaya a/^amet or for u/^X'/nsh/o anidhaya a/^'amet. As the Sutra- karas aim before all things at brevity, the Sutra may have to be read both ways. If that had to be done, the correct translation would be : 'If while holding things in his hands, he becomes impure, he shall (purify himself by) sipping water, either laying (his burden) down (or) not laying it down, (as the case may require.)'
29. Apastamba I, 5, 17, 10-12; ]\Ianu V, 115, 122.
30. Manu V, 111-112.
31. 'Bone, i.e. ivory and the like. Mud, i.e. (the mud floor of) a house and the like. The purification of thjse two is the same as that of wood, i. e. by scraping (or planing). How is it proper that, since the author has declared (Sutra 29) that objects made of wood shall be purified by planing, the ex- pression "like wood" should be substituted (in this Sutra).? (The answer is that), as the author uses the expression "like wood," when he ought to have said "like objects made of wood," he indicates thereby that the manner of purification is the same for the material as for the object made thereof.' — Haradatta. The Sutra is, therefore, a so-called Cnapaka, intended to reveal the existence of a general rule or paribhasha which has not been explicitly given.
32. 'Scattering over, i.e. heaping on (earth) after bringing it [2] N
I ']2> GAUTAMA. I, 33.
33. Ropes, chips (of bamboo), and leather (must be treated) Hke garments,
34. Or (objects) that have been defiled very much may be thrown away.
35. Turning his face to the east or to the north, he shall purify himself from personal defilement.
36. Seated in a pure place, placing his right arm
between his knees, arranging his dress (or his sacri-
ficial cord) in the manner required for a sacrifice to
the gods, he shall, after washing his hands up to
the wrist, three or four times, silently, sip water that
reaches his heart; twice wipe (his lips); sprinkle his
from another spot is an additional method of purifying earth. With regard to this matter Vasish//^a (III, 57) says: "Earth is purified by these four (methods, viz.) by digging, burning, rain, being trodden on by cows, and, fifthly, by being smeared with cowdung." ' — Haradatta.
What Haradatta and probably Gautama mean, is that the mud floors of houses, verandahs, and spots of ground selected for sitting on, if defiled, should be scraped, and that afterwards fresh earth should be scattered over the spot thus cleansed. See, however, Manu V, 125, who recommends earth for the purification of other things also. The Sutra may also be interpreted so as to agree with his rule.
33. ' Chips (vidala), i.e. something made of chips of ratan-cane or bamboo, or, according to others, something made of feathers.' — Haradatta.
34. ' The word "or" is used in order to exclude the alternative (i. e, the methods of purification described above).' — Haradatta. For the explanation of the expression 'very much' Haradatta refers to Vasish//ia III, 58, with which Manu V, 123 may be compared.
35. ' The alternative (position) depends on the pleasure of the performer.' — Haradatta.
36. My MSS. more conveniently make five Sutras of Professor Stenzler's one Sutra. The divisions have been marked in the translation by semicolons.
a. ' How many times ? Three times or four times ; the alter- native depends upon the pleasure of the performer. Another (commentator says) : When, according to a special rule of the
1,41. Purification. 179
feet and (his head) ; touch the cavities in the head
(severally) with (certain fingers of his) right hand ;
(and finally) place (all the fingers) on the crown of
his head and (on the navel),
'^']. After sleeping, dining, and sneezing (he shall) again (sip water though he may have done so before).
38. (Remnants of food) adhering to the teeth (do
not make the eater impure as little) as his teeth,
except if he touches them with his tongue.
39. Some (declare, that such remnants do not defile) before they fall (from their place).
40. If they do become detached, he should know
that he is purified by merely swallowing them, as
(in the case of) saliva.
41. Drops (of saliva) faUing from the mouth do
Vedas the sipping must be accompanied by the recitation of sacred texts, then the act shall be repeated four times, else three times/ — Haradatta.
b. The custom of touching the lips twice is noted as the opinion of some, by Apastamba I, 5, 16, 4.
c. '" Sprinkle his feet and." On account of the word "and" he shall sprinkle his head also.' — Haradatta.
d. ' " Touch the cavities," &c. Here the word " and " indicates that each organ is to be touched separately.' — Haradatta. Regard- ing the manner of touching, see Apastamba I, 5, 6, 5 and 7 note.
e. * "(And finally) place," &c. Because the word " and " is used, he shall touch the navel and the head with all the fingers.' — Haradatta. Regarding the whole A^amanakalpa, see Apastamba I, 5, 16, I seq.
