1 2. To wash one foot with the other, or to place one foot on the other,
13. And to swing his feet,
14. And to place one leg crosswise over the knee (of the other),
15. And to make his nails
1 6. Or to make (his finger-joints) crack without a (good) reason,
1 7. And all other (acts) which they blame.
1 8. And let him acquire money in all ways that are lawful.
19. And let him spend money on worthy (persons or objects).
20. And let him not give anything to an unworthy (person), of whom he does not stand in fear.
21. And let him conciliate men (by gifts or kindness).
22. And he may enjoy the pleasures which are not forbidden by the holy law.
23. (Acting) thus he conquers both worlds.
ii. Manu IV, 78.
1 6. 'Good reasons for cracking the joints are fatigue or rheu- matism/— Haradatta.
19. Manu XI, 6, and passim.
11,9,21. ^ the Hermit. J53
PRASNA II, PAT-ALA 9, KHAJVJDA 21.
1. There are four orders, viz. the order of house-
holders, the order of students, the order of ascetics,
and the order of hermits in the woods.
2. If he lives in all these four according to the
rules (of the law), without allowing himself to be
disturbed (by anything), he will obtain salvation.
3. The duty to live in the teacher's house after the initiation is common to all of them.
4. Not to abandon sacred learning (is a duty common) to all.
5. Having learnt the rites (that are to be per-
formed in each order), he may perform what he
wishes.
6. Worshipping until death (and living) according
to the rule of a (temporary) student, a (professed)
student may leave his body in the house of his
teacher.
7. Now (follow the rules) regarding the ascetic (Sawnyasin).
8. Only after (having fulfilled) the duties of that
(order of students) he shall go forth (as an ascetic),
remaining chaste.
21. T. ' Though four (orders) are enumerated, he uses the word " four," lest, in the absence of a distinct rule of the venerable teacher, one order only, that of the householder, should be allowed, as has been taught in other Smr/tis/ — Haradatta. Manu VI, 87.
2. Manu VI, 88.
3. Manu II, 247-249, and above.
8. The meaning of the Stura is, that the studentship is a necessary preliminary for the Sawmyasin. If a man considers himself sufficiently purified by his life in that order, he may be- come a Sa;/myasin immediately after its completion. Otherwise he may first become a householder, or a hermit, and enter the last
154 APASTAMBA. 11,9,21.
9. For him (the Sawnyasin) they prescribe (the following rules) :
10. He shall live without a fire, without a house,
without pleasures, without protection. Remaining
silent and uttering speech only on the occasion of
the daily recitation of the Veda, begging so much
food only in the village as will sustain his life, he
shall wander about neither caring for this world nor
for heaven.
11. It is ordained that he shall wear clothes thrown away (by others as useless).
12. Some declare that he shall go naked.
13. Abandoning truth and falsehood, pleasure
and pain, the Vedas, this world and the next, he
shall seek the Atman.
14. (Some say that) he obtains salvation if he knows (the Atman).
1 5. (But) that (opinion) is opposed to the .Sastras.
1 6. (For) if salvation were obtained by the know-
ledge of the Atman alone, then he ought not to feel
any pain even in this (world).
1 7. Thereby that which follows has been declared.
order, when his passions are entirely extinct. See also Manu VI, 36; Ya£77. Ill, 56-57.
10. Manu VI, 33, 42-45 ; \7agn. Ill, 58 seq.
12. 'Another (commentator) says, "Some declare that he fe free from all injunctions and prohibitions, i.e. he need neither perform nor avoid any (particular actions)." ' — Haradatta.
13. 'He shall seek, i.e. worship, the Atman or Self, which has been described in the section on transcendental knowledge (I, 8).' — Haradatta.
1 5. Haradatta apparently takes the word Sastras to mean ' Dhar- majastras.
1 7. ( That which follows ' are the Yogas, which must be employed in order to cause the annihilation of pain, after the knowledge of the Atman or. Self has been obtained.
11,9,22. the Hermit. 155
1 8. Now (follow the rules regarding) the hermit living in the woods.
19. Only after (completing) that (studentship) he shall go forth, remaining chaste.
20. For him they give (the following rules) :
21. He shall keep one fire only, have no house,
enjoy no pleasures, have no protector, observe
silence, uttering speech on the occasion of the daily
recitation of the Veda only.
PRASNA II, PAZ'ALA 9, KHAATDA 22.
1. A dress of materials procured in the woods (skins or bark) is ordained for him.
2. Then he shall wander about, sustaining his life by roots, fruits, leaves, and grass.
3. In the end (he shall live on) what has become detached spontaneously.
4. Next he shall live on water, (then) on air, then on ether.
5. Each following one of these modes of subsist- ence is distinguished by a (greater) reward.
6. Now some (teachers) enjoin for the hermit the
2 1. ' But which is that one fire ? Certainly not the Gn hya-fire, because he must remain chaste. Therefore the meaning intended is, " He shall offer a Samidh morn and evening in the common fire, just as formerly, (during his studentship)." Another com- mentator says, "Gautama declares that he shall kindle a fire according to the rule of the 6'ramawaka Sutra. The .S'ramawaka Sutra is the Vaikhanasa Sutra. Having kindled a fire in the manner prescribed there, he shall sacrifice in it every morning and every evening." ' — Haradatta. See also Manu VI, 4 ; \zgit,
Hi, 45-
22, t, Manu VI, 6. 2. Manu VI, 5, 21 ; Ya§v7. Ill, 46. 4. ' Then he shall live on ether, i. e. eat nothing at all.' —
Haradatta. M-anu VI, 31 ; Yilgv;. Ill, 55.
156 APASTAMHA. 11,9,22.
successive performance (of the acts prescribed for the several orders).
7. After having finished the study of the Veda,
having taken a wife and kindled the sacred fires,
he shall begin the rites, which end with the Soma-
sacrifices, (performing) as many as are prescribed in
the revealed texts.
8. (Afterwards) he shall build a dwelling, and
dwell outside the village with his wife, his children,
and his fires,
9. Or (he may live) alone.
10. He shall support himself by gleaning corn, n. And after that he shall not any longer take
presents.
12. And he shall sacrifice (only) after having bathed (in the following manner) :
13. He shall enter the water slowly, and bathe
without beating it (with his hand), his face turned
towards the sun.
14. This rule of bathing is valid for all (castes and orders).
15. Some enjoin (that he shall prepare) two sets
of utensils for cooking and eating, (and) of choppers,
hatchets, sickles, and mallets.
6. ' The word atha, " now," introduces a different opinion. Above, it has been declared that the life in the woods (may be begun) after the studentship only. But some teachers enjoin just for that hermit a successive performance of the acts.
8. Manu VI, 3 seq.; Ya^f. Ill, 45.
10. Haradatta thinks that this rule refers both to the hermit who lives with his family and to him who lives alone. Others refer it to the latter only.
15. According to Haradatta, the word ka^a appears to designate ' a mallet ; ' in the passage from the Ramaya«a quoted in the Peters- burg Diet, the commentator explains it by pe/aka, ' basket.'
It, 9, 23. Comparison of the Four Orders. 157
1 6. He shall take one of each pair (of instru-
ments), give the others (to his wife), and (then) go
into the forest.
1 7. After that time (he shall perform) the burnt-
oblations, (sustain) his life, (feed) his guests, and
(prepare) his clothes with materials produced in the
forest.
1 8. Rice must be used for those sacrifices for
which cakes mixed with meat (are employed by the
householder).
19. And all (the Mantras), as well as the daily portion of the Veda, (must be recited) inaudibly.
20. He shall not make the inhabitants of the forest hear (his recitation).
21. (He shall have) a house for his fire (only).
22. He himself (shall live) in the open air.
23. His couch and seat must not be covered (with mats).
24. If he obtains fresh grain, he shall throw away the old (store).
PRASNA II, PAFALA 9, KHAA-ZJA 23.
1. If he desires (to perform) very great austerities,
he (shall not make a hoard of grain, but) collect food
every day only, morning and evening, in his vessel.
2. Afterwards he shall wander about, sustaining his life with roots, fruits, leaves, and grass (which he
17. Ya^». Ill, 46.
20. This Sutra explains the word upaw.ru, ' inaudibly.'
24. Manu VI, 15; Ya^-«. Ill, 47.
23. i. The following rules apply to a solitary hermit.
2. These Sutras are repeated in order to show that, according to the opinion of those who allow hermits to live with their families, the end should be the same.
158 APASTAMBA. 11,9,2,3.
collects). Finally (he shall content himself with)
what has become detached spontaneously. Then he
shall live on water, then on air, (and finally) upon
ether. Each succeeding mode of subsistence pro-
cures greater rewards.
3. Now they quote (the following) two verses from a Purawa :
r~ 4. Those eighty thousand sages who desired
offspring passed to the south by Aryaman's road
and obtained burial-grounds.
5. Those eighty thousand sages who desired no
offspring passed by Afyaman's road to the north
and obtained immortality.
6. Thus are praised those who keep the vow of chastity.
7. Now they accomplish also their wishes merely by conceiving them,
8. For instance, (the desire to procure) rain, to
bestow children, second-sight, to move quick as
thought, and other (desires) of this description.
9. Therefore on account of (passages) of the re-
vealed texts, and on account of the visible results,
some declare these orders (of men keeping the vow
of chastity to be) the most excellent.
10. But (to this we answer) : It is the firm opinion
of those who are well versed in the threefold sacred
learning, that the Vedas are the highest authority.
3. ' The " orders " have been described. Now, giving conflict- ing opinions, he discusses which of them is the most important.' — Haradatta.
4. This verse and the next are intended to disparage the order of householders. Haradatta explains 'burial-grounds' by 'new births which lead to new deaths;' but see below, Sutra 10. See also Ya^«. Ill, 186-187.
It, 9, 24. the King. 159
They consider that the (rites) which are ordered
there to be performed with rice, yava, animals, clari-
fied butter, milk, potsherds, (in conjunction) with
a wife, (and accompanied) by loud or muttered
(Mantras), must be performed, and that (hence)
a rule of conduct winch is opposed to these (rites)
is of no authority.
11. But by the term burial-ground (in the text
above given) it is intended to ordain the last rites
for those who have performed many sacrifices, (and
not to mean that dead householders become demons
and haunt burial-grounds.)
12. The revealed texts declare that after (the
burial follows) a reward without end, which is desig-
nated by the term ' heavenly bliss.'
PKASNA II, PATALA 9, KHANDA 24.
1. Now the Veda declares also one's offspring to
be immortality (in this verse) : * In thy offspring thou
art born again, that, mortal, is thy immortality.'
2. Now it can also be perceived by the senses
that the (father) has been reproduced separately (in
the son) ; for the likeness (of a father and of a son)
is even visible, only (their) bodies are different.
3. * These (sons) who live, fulfilling the rites
taught (in the Veda), increase the fame and heavenly
bliss of their departed ancestors.'
4. ' In this manner each succeeding (generation
increases the fame and heavenly bliss) of the pre-
ceding ones.'
ii. The Sutra is intended to remove the blame thrown on the order of householders by the verse quoted. Haradatta seems to have forgotten his former explanation of -Smajanani.
l6O APASTAMBA. 11,9,24.
5. ' They (the ancestors) live in heaven until the (next) general destruction of created things.'
6. At the new creation (of, the world) they
become the seed. That has been declared in the
Bhavishyatpurawa.
7. Now Pra^apati also says,
8. ' Those dwell with us who fulfil the following
(duties) : the study of the three Vedas, the student-
ship, the procreation of children, faith, religious aus-
terities, sacrifices, and the giving of gifts. He who
praises other (duties), becomes dust and perishes.'
9. Those among these (sons) who commit sin,
perish alone, just as the leaf of a tree (which has
been attacked by worms falls without injuring its
branch or tree). They do not hurt their ancestors.
10. (For) the (ancestor) has no connection with
the acts committed (by his descendant) in this world,
nor with their results in the next.
