18. Manu II, 199. 19. Apastamba I, 2, 7, 24.
20. ' A Brahma«a shall avoid it always, i. e. even as a house- holder; Kshatriyas and Vaijyas need do it only as long as they are students. But in their case, too, they forbid the use of liquor distilled from bruised rice, under all circumstances.,' — Haradatta.
21. Apastamba I, i, 2, 21 ; I, i, 4, 23, 28.
22. Apastamba I, i, 3, 13. 'Keeping his arms in subjection means that he shall not (without a cause) break clods of earth and the like. Keeping his stomach in subjection, i. e. eating with moderation.' — Haradatta.
23. 'He shall indicate it by another synonymous word, e. g. instead of saying, " Haradatta (given by Hara)," he shall say, " the venerable Bhavarata (given by Bhava)." ' — Haradatta.
25. Apastamba I, 2, 6, 5-7.
11,33- Studentship. 1 87
26. At the command (of his teacher) he shall approach, though he may not be visible.
27. And if he sees his teacher standing in a
lower place or to the leeward or to the windward,
he shall rise (and change his position).
28. If (his teacher) is walking, he shall walk
after him, informing him of the work (which he
is going to do and) telling (him what he has done).
29. He shall study after having been called (by
the teacher, and not request the latter to begin
the lesson).
30. He shall be intent on (doing) what is pleasing and serviceable (to the teacher) ;
31. And (he shall behave) towards (the teacher's) wives and sons just as (towards the teacher),
32. But not eat their leavings, attend them while
bathing, assist them at their toilet, wash their feet,
shampoo them nor embrace their feet.
2,2,- On returning from a journey he shall embrace the feet of the wives of his teacher.
26. He must not think that, as the teacher cannot see him, he need not obey the summons.
27. Apastamba I, 2, 6, 15, 23.
28. ' Work (karma) means performance. The meaning is that the pupil shall announce to his teacher the performance of all he is going to do. But what is useful for the teacher, as fetching water and the like, he shall inform him of the performance of that, i. e. knowing himself (without being told) that such work is necessary at a particular time (and acting on this knowledge). Any other explanation of this Siatra does not please me.' — Hara- datta. See also Apastamba I, 2, 6, 8. INIy MSS. divide this Siitra into two, beginning the second with 'Informing' &c. Haradatta's final remark, quoted above, seems to indicate that the division was intended by him.
29. Apastamba I, 2, 5, 27. 30, Apastamba T, i, 4, 23. 31. Apastamba I, 2, 7, 30; Manu II, 207-212.
1 88 Gautama. 11,34-
34. Some declare, that (a pi-ipil) who has attained
his majority is not (to act thus) towards young
(wives of his teacher),
35. Alms may be accepted from men of all castes, excepting- Abhi^astas and outcasts.
2,6. (In begging) the word Bhavat must be pro-
nounced in the beginning, in the middle, or at the
end (of the request), according to the order of the
castes.
37. (He may beg in the houses) of the teacher,
of blood relations, (or) of Gurus, and in his own, if
he obtains no (alms) elsewhere.
38. Among these he shall avoid each preceding one (more carefully than those named later).
39. After having announced to the teacher (what
34. ' One who has attained his majority, i.e. one who has com- pleted his sixteenth year and is (already) a youth.' — Haradatta.
35. Haradatta explains abhi^asta by upapatakin, 'one who has committed a minor offence,' apparently forgetting Apastamba I, 7, 21, 7. See also Apastamba I, r, 3, 25.
36. Apastamba I, i, 3, 28-30, where the formulas have been given in the notes. Haradatta remarks that the G^aimini Gr/hya- siatra forbids the lengthening or drawling pronunciation of the syllables kshaw and hi in begging. Baudhayana, on the other hand, expressly prescribes this. In the text read varwanupiir- vye«a.
37. Manu II, 184. It is just possible that the translation ought to be 'in the houses of his teacher's blood relations,' instead of ' in the houses of his teacher (and) of blood relations.'
38. The meaning of the Sutra is, that if a student does not obtain anything from strangers, he shall first go to his own family, next to the houses of Gurus, i. e. paternal and maternal uncles and other venerable relatives, then to his other blood relations, i.e. Sapi??rt^as, and in case of extreme necessity only apply to the teacher's wife.
39. Apastamba I, i, 3, 31-32.
U, 51- Studentship. 189
he has received) and having received his permission, the (student) may eat (the collected food),
40. If (the teacher) Is not present, (he shall seek
the permission to eat) from his (teacher's) wives or
sons, from fellow-students or virtuous (strangers).
41. Having placed water by his side, (he shall eat) in silence, contented, (and) without greed.
42. (As a rule) a pupil shall not be punished corporally.
43. If no (other course) Is possible, (he may be corrected) with a thin rope or a thin cane.
44. If (the teacher) strikes him with any other (Instrument), he shall be punished by the king.
45. He shall remain a student for twelve years in order (to study) one (recension of the Veda),
46. Or, If (he studies) all (the Vedas) tvv^elve years for each,
47. Or during (as long a period as he requires for) learning (them).
48. On completion of the Instruction the teacher must be offered a fee.
49. After (the pupil) has paid (that) and has
been dismissed, he may, at his pleasure, bathe (as
Is customary on completion of the studentship).
50. The teacher is chief among all Gurus.
51. Some (say) that the mother (holds that place).
40. Apastamba I, i, 3, 33-34. 41. Manu II, 53-54.
42. Apastamba I, 2, 8, 30; Macnaghten, Mitakshara IV, i, 9.
43. Manu VIII, 299. 45-47- Apastamba I, i, 2, 12-16. 48. Apastamba I, 2, 7, 19. 49. Apastamba I, 2, 8, 31. 50. Manu II, 225-237.
igO GAUTAMA. Ill, i.
Chapter III.
1. Some (declare, that) he (who has studied the
Veda) may make his choice (which) among the
orders (he is going to enter).
2. (The four orders are, that of) the student,
(that of) the householder, (that of) the ascetic
(bhikshu), (and that of) the hermit in the w^oods
(vaikhanasa).
3. The householder is the source of these, because the others do not produce offspring.
4. Among them a (professed) student (must follow the rules) given (in the preceding chapters).
III. I. Other Smmikaras maintain that a Brahmawa must pass through all the four orders. Compare Apastamba II, 9, 21, 5; Manu VI, 34-38 ; and the long discussion on the comparative excellence of the orders of householders and of ascetics. Apa- stamba II, 9, 23, 3; II, 9, 24, 15.
2. ' Though the order of studentship has already been described above, still in the following chapter the rules for a professed (naish//zika) student will be given (and it had therefore again to be mentioned). Bhikshu has generally been translated by ascetic (sannyasin). Vaikhanasa, literally, he who lives according to the rule promulgated by Vikhanas, means hermit. For that (sage) has chiefly taught that order. In all other ^"astras (the order of) hermits is the third, and (the order of) ascetics the fourth. Here a different arrangement is adopted. The reason of the displacement of the hermit is that the author considers the first-named three orders preferable. Hence if a man chooses to pass through all four, the sequence is that prescribed in other 6'astras.' — Haradatta, In making these statements the commentator has apparently forgotten that Apastamba (II, 9, 21, i) agrees exactly with Gau- tama. It is, however, very probable that Haradatta has given correctly the reason why the hermit is placed last by our author and by Apastamba.
3. Manu VI, 87, 4. Apastamba I, i, 4, 29.
Ill, 17. ASCETIC. 191
5. He shall remain obedient to his teacher until (his) end.
6. In (the time) remaining after (he has attended
to) the business of his Guru, he shall recite (the
Veda).
7. If the Guru dies, he shall serve his son,
8. (Or) if there is no (son of the teacher), an older fellow-student, or the fire.
9. He who lives thus, gains the heaven of Brah-
man, and (of him it is said that) he has subdued
his organs (of sense and action).
10. And these (restrictions imposed on students
must also be observed by men) of other (orders,
provided they are) not opposed (to their particular
duties).
1 1. An ascetic shall not possess (any) store.
12. (He must be) chaste,
13. He must not change his residence during the rainy season.
14. He shall enter a village (only) in order to beg.
15. He shall beg late (after people have finished their meals), without returning (twice),
16. Abandoning (all) desire (for sweet food).
17. He shall restrain his speech, his eyes, (and) his actions.
5. Apastamba II, 9, 21, 6.
6. According to Haradatta the term Guru here includes the father. But see the next Sutra, where Guru can only mean the teacher.
10. Apastamba II, 9, 21, 3-4. My MSS. have uttaresham, 'of the later named,' instead of itaresham, 'of the other' (orders), both in the Sutra and in subsequent quotations of the same.
11. Apastamba II, 9, 21, 8-10; Manu VI, 41-43 ; Colebrooke, Mitakshara II, 8, 7.
1 3. This rule shows that the Vasso of the Bauddhas and G'ainas
is also derived from a Brahmanical source.
15. Manu VI, 55-56.
192 GAUTAMA. HI, i8.
1 8. He shall wear a cloth to cover his naked- ness.
19. Some (declare, that he shall wear) an old rag, after having- washed it.
20. He shall not take parts of plants and trees,
except such as have become detached (spontane-
ously).
21. Out of season he shall not dwell a second night in (the same) village.
22. He may either shave or wear a lock on the crown of the head.
23. He shall avoid the destruction of seeds.
24. (He shall be) indifferent towards (all) crea- tures, (whether they do him) an injury or a kindness,
25. He shall not undertake (anything for his temporal or spiritual welfare).
26. A hermit (shall live) in the forest subsisting on roots and fruits, practising austerities.
27. Kindling the fire according to the (rule of
the) Srama;^aka (Sutra, he shall offer oblations in
the morning and evening).
19. Apastamba II, 9, 2 1, 1 1.
20. ' He shall not appropriate, i.e. take parts of these, i.e. fruits, leaves, and the like, which have not been detached, i.e. have not fallen off. But he may take what has become detached spon- taneously.'— Haradatta.
21. Out of season, i.e. except in the rainy season, during which, according to Sutra 13, an ascetic must not wander about,
23. 'He shall avoid, i.e. neither himself nor by the agency of others cause the destruction, i.e. the pounding by means of a pestle or the like, of seeds, i.e. rice and the like. Hence he shall accept as alms cooked food only, not rice and the like.' — Haradatta.
26, Apastamba II, 9, 21, 18-II, 9, 23, 2. 'Austerities (tapas) means emaciating his body.' — Haradatta.
27. 'He shall offer oblations in the morning and evening,' (these words), though not expressed, are understood.
Ill, 36. HERMIT. 193
28. He shall eat wild-growing (vegetables only).
29. He shall worship gods, manes, men, goblins, and i?/shis.
30. He shall receive hospitably (men of) all
(castes) except those (with whom intercourse is)
forbidden.
31. He may even use the flesh of animals killed by carnivorous beasts.
32. He shall not step on ploughed (land),
33. And he shall not enter a village.
34. He shall wear (his hair in) braids, and dress in (garments made of) bark and skins.
35. He shall not eat anything that has been hoarded for more than a year.
36. But the venerable teacher (prescribes) one
order only, because the order of householders is
explicitly prescribed (in the Vedas).
29. I.e. he shall perform the five Mahayao-fias, just like a house- holder, only using wild-growing fruits, roots, &c. for the oblations.
31. 'They declare, that baishka means the flesh of an animal, slain by a tiger or the like. He may use even that. The word " even" implies blame. Hence this is a rule for times of distress, and it must be understood that such food is to be eaten only on failure of roots and fruits and the hke.' — Haradatta. The commentator adds that the flesh of forbidden animals must be avoided.
34. According to Haradatta the lower garment shall be made of /(-ira, which he again explains as cloth made of Ku^a grass and the like, and the upper of a skin.
