37. ManuV, 145. 38. ManuV, 141.
39. Vasish//^a HI, 41.
40. ' As the author ought to have said, " If they become de- tached, he is purified by merely swallowing them," the addition of the words " he should know " and " as in the case of sahva " is intended to indicate that in the case of saliva, too, he becomes pure by swallowing it, and that purification by sipping need not be considered necessary." — Haradatta.
41. Apastamba I, 5, 16, 12.
l8o GAUTAMA. 1,42.
not cause impurity, except if they fall on a limb of the body.
42. Purification (from defilement) by unclean sub-
stances (has been effected) when the stains and the
(bad) smell have been removed.
43. That (should be done) by first (using) water and (afterwards) earth,
44. When urine, faeces, or semen fall on a (limb)
and when (a limb) is stained (by food) during meals
(water should be sipped).
45. And in case the Veda ordains (a particular
manner of purification, it must be performed accord-
ing to the precept).
46. Taking hold with (his right) hand of the left
hand (of his teacher), but leaving the thumb free,
(the pupil) shall address his teacher, (saying):
'Venerable Sir, recite!'
47. He shall fix his eyes and his mind on the (teacher).
48. He shall touch with Ku^a grass the (seat of the) vital airs.
42. In explanation of the term amedhya, 'unclean substances,' Haradatta quotes Manu V, 135.
43. Manu V, 134 ; see also Apastamba I, 5, i6, 15.
44. Apastamba I, 5, 16, 14.
45. ' If the Veda ordains any particular manner of purification for any particular purpose, that alone must be adopted. Thus the sacrificial vessels called y^amasa, which have been stained by rem- nants of offerings, must be washed with water on the heap of earth called mar^aliya/ — Haradatta.
46. This and the following rules refer chiefly to the teaching of the Savitri, which forms part of the initiation. According to Gobhila Gr/'hya-sutra II, 10, 38, the complete sentence addressed to the teacher is, ' Venerable Sir, recite ! May the worshipful one teach me the Savitri.'
47. Apastamba I, 2, 5, 24 ; I, 2, 6, 20; Manu II, 192.
48. ' The (seat of the) vital airs are the organs of sense located
1,56. STUDENTSHIP. l8l
49. He shall thrice restrain his breath for (the space of) fifteen moments;
50. And he shall seat himself on (blades of Kusa. grass) the tops of which are turned toward the east.
51. The five Vyahr/tis must (each) be preceded by (the syllable) Om and end with Satya.
52. (Every) morning the feet of the teacher must be embraced (by the pupil),
53. And both at the beginning and at the end of a lesson in the Veda.
54. After having received permission, the pupil
shall sit down to the right (of his teacher), turning
his face towards the east or towards the north,
55. And the Savitri must be recited;
56. (All these acts must be performed) at the beeinning: of the instruction in the Veda.
-fe^"""'t>
in the head. The pupil shall touch these, his own (organs of sense) located in the head, in the order prescribed for the A/^amana (see Apastamba I, 5, 16, 7 note).' — Haradatta. See also Manu II, 75.
49. ' Passing one's hand along the side of the knee, one will fill the space of one Tru/ika. That is one moment (matra).' — Hara- datta. Manu II, 75.
50. Manu II, 75.
51. 'In the Vyahn'ti-samans (see Burnell, Arsheya-br,, Index s. V.) five Vyahr/tis are mentioned, viz. Bhu/i, Bhuva/;, Sva>^, Satyam, Purusha/?. Each of these is to be preceded by the syllable Om. But they are to end with Purusha//, which (in the above enumeration) occupies the fourth place.' — Haradatta. See also Manu II, 75 seq.
52-53. Apastamba I, 2, 5, 19-21.
54. Apastamba I, 2, 6, 24 ; Manu II, 193. '" Turning his face towards the east or towards the north." This alternative depends upon (the nature of) the business.' — Haradatta.
55. Manu II, 77.
56. ' All those acts beginning with the touching of the organs of sense with Ku^a grass and ending with the recitation of the Savitri, which have been prescribed (Sutras 48-5 7 )» "^"st be per- formed before the pupil begins to study the Veda with his teacher, but should not be repeated daily. After the initiation follows the study of
1 82 Gautama. 1,57-
57. The syllable Om (must precede the recitation of) other (parts of the Veda) also.
58. If (any one) passes between (the teacher and
the pupil) the worship (of the teacher must be
performed) once more,
59. If a dog, an ichneumon, a snake, a frog, (or)
a cat (pass between the teacher and the pupil) a
three days' fast and a journey (are necessary).
60. (In case the same event happens) with other
(animals, the pupil) must thrice restrain his breath
and eat clarijfied butter,
61. And (the same expiation must be performed),
if (unwittingly) a lesson in the Veda has been given
on the site of a burial-ground.
the Savitri. The touching of the organs of sense and the other (acts mentioned) form part of this (study). But the rules prescribed in the three Sutras, the first of which is Sutra 52, and the rule to direct the eye and mind towards the teacher (Sutra 47), must be constantly kept in mind. This decision is confirmed by the rules of other Smr/tis and of the Griliya-sutras.' — Haradatta.
57. Apastamba I, 4, 13, 6-7.
58. ' The worship of the teacher (upasadana) consists in the per- formance of the acts prescribed in Sutras 46-57, with the exception of the study of the Savitri and the acts belonging lo that. The meaning of the Sutra is that, though the worship of the teacher may have already been performed in the morning of that day, it must, nevertheless, be repeated for the reason stated.' — Haradatta.
59. ' A journey (vipravasa) means residence in some other place than the teacher's house.' — Haradatta. The commentator adds that the somewhat different rule, given by Manu IV, 126, may be reconciled with the above, by referring the former to the study for the sake of remembering texts recited by the teacher (dharawadhya- yana), and the latter to the first instruction in the sacred texts.
60. ' This penance must be performed by the pupil, not by the teacher. Others declare that both shall perform it.' — Haradatta.
6r. See also Apastamba I, 3, 9, 6-8. The last clauses of this and all succeeding chapters are repeated in order to indicate that the chapter is finished.
11,2. Uninitiated Persons. 183
Chapter II.
1. Before Initiation (a child) may follow its
inclinations in behaviour, speech, and eating. (It
shall) not partake of offerings. (It shall remain)
chaste. It may void urine and faeces according to
its convenience.
2. No rule of (purification by) sipping water is prescribed for it. But (the stains of impure sub-
II. I. In concluding the explanation of this Sutra, Haradatta states that its last clause is intended to give an instance of the freedom of behaviour permitted to a child. In his opinion Gautama indicates thereby that a person who, before initiation, drinks spirituous liquor, commits murder or other mortal sins, becomes an outcast, and is liable to perform the penances prescribed for initiated sinners. In support of this view he quotes a passage, taken from an unnamed Smr/ti, according to which the parents or other relatives of children between five and eleven years are to perform penances vicariously for the latter, while children between eleven and fifteen years are declared to be liable to half the penances prescribed for initiated adults. Hence he infers that though the above text of Gautama speaks of uninitiated persons in general, its provisions really apply to children under five years of age only. Though it would seem that some of Gautama's rules refer to half-grown persons rather than to infants or very young boys, it is impossible to assume that Gautama meant to give full license of behaviour, speech, and eating to Brahmawas who were not initiated before their sixteenth year, or to Kshatriyas and Vai^yas up to the age of twenty and twenty-two. It seems more likely that, as Haradatta thinks, his rules are meant in the first instance for infants and very young children only, and that he intended the special cases of half-grown or nearly grown up boys to be dealt with according to the custom of the family or of the country.
2. Haradatta points out that the Siitra does not forbid unini- tiated persons to sip water, but that it merely denies the appli- cability of the rules (kalpa) given above, I, 36. Uninitiated persons may, therefore, sip water in the manner practised by women and 5udras.
184 GAUTAMA. 11,3.
Stances) shall be removed by wiping, by washing, or by sprinkling water.
3. (Other persons) cannot be defiled by the touch of such (a child).
4. But one must not employ a (child) to perform oblations in the fire or Bali-offerinsfs ;
5. Nor must one make it recite Vedic texts, except in pronouncing Svadha.
6. The restrictive rules, (which will be enumerated hereafter, must be obeyed) after initiation,
7. And (for a student the duty of) chastity, which
has been prescribed (above for a child is likewise
obligatory),
8. (Also) to offer (daily) sacred fuel in the fire,
and to beg, to speak the truth, (and) to bathe
(daily).
9. Some (declare, that the duty) to bathe (exists) after (the performance of) the Godana (only).
10. And the mornino- and evenine devotions (Sandhya must be performed) outside (the village).
11. Silent he shall stand during the former, and
4. Apastamba II, 6, 15, 19 ; Manu XI, 36.
5. ' The expression " pronouncing Svadha " includes by impli- cation Ae performance of all funeral rites.' — Haradatta.
7. Apastamba I, i, 2, 26.
8. Apastamba I, i, 4, 14-17; I, i, 3> 25; I, r, 2, 28-30; INIanu II, 176.
9. Regarding the sacrament called Godana, see Gobhila G/v" hya- sutra I, 9, 26.
10. Apastamba I, 11, 30, 8.
11. ' From (the time when one) light (is still visible,' &c.), i. e. in the morning from the time when the stars are still visible until the sun rises, and in the evening from the time when the sun still stands above the horizon until the stars appear. Haradatta observes that, as Manu II, 102 prescribes the recitation of the Gayatri during the morning and evening devotions, either his or
II, ly. STUDENTSHIP- 185
sit during the latter, from (the time when one) hght (is still visible) until (the other) light (appears).
12. He shall not look at the sun.
13. He shall avoid honey, meat, perfumes, gar-
lands, sleep in the day-time, ointments, collyrium, a
carriage, shoes, a parasol, love, anger, covetousness,
perplexity, garrulity, playing musical instruments,
bathing (for pleasure), cleaning the teeth, elation,
dancing, singing, calumny, (and) terror,
14. (And) in the presence of his Gurus, covering
his throat, crossing his legs, leaning (against a wall
or the like, and) stretching out his feet,
15. (As well as) spitting, laughing, yawning, cracking the joints of the fingers,
16. To gaze at and to touch women, if there is danger of a breach of chastity,
17. Gambling, low service, to take things not offered, to injure animate beings.
Gautama's rule may be followed. He adds that another com- mentator refers the injunction to keep silence to conversations on worldly matters only. He himself has adopted this view in his commentary on Apastamba I, 11, 30, 8.
12. Apastamba I, 11, 31, 20.
13. Apastamba I, i, 2, 23-28; I, i, 3, 11-14, 20-24; I, 2,
14. Apastamba I, 2,6, 3, 14, 17-18. The term Guru includes,
besides the teacher, the parents and other venerable persons.
15. Apastamba I, 2, 7, 6-7 ; II, 2, 5, 9. Haradatta observes that this Sutra again contains a general rule, and does not merely refer to the presence of Gurus.
16. Apastamba I, 2, 7, 3, 8-10.
17. Apastamba II, I, 3, 12. '"Low service," i.e. service by wiping off urine, fi3eces, and the like. . . . That is not even to be performed for the teacher. Or the expression may mean that he shall not serve a teacher deficient in learning and virtue. The same opinion is expressed by Apastamba I, i, i, 11.' — Haradatta.
1 86 GAUTAMA. II, i8.
1 8. To pronounce the names of the teacher, of
the (teacher's) sons and wives, and of a person
who has performed the Diksha;/iyesh/i of a Soma-
sacrifice,
19. To make bitter speeches.
20. A Brahma;^a (shall) always (abstain from) spirituous liquor.
21. (A student) shall occupy a seat and a couch
lower (than those of his teacher), shall rise before
(him) and retire to rest after (him).
22. He shall keep his tongue, his arms, and his stomach in subjection.
23. (If It is absolutely necessary to pronounce)
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).
