56. ' All those acts beginning with the touching of the organs of sense with Kuja grass and ending wiih the recitation of the Savitri, which have been prescribed (Sutras 48-57^, must 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 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 (Sfitra 47), must be constantly kept in mind. This decision is confirmed by the rules of other Smr/tis and of the Gr/hya-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 SSvitrt and the acts belonging to 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.
Ii, I. Uninitiated Persons. 185
60. (In case the same event happens) with other
(animals, the pupil) must thrice restrain his breath
and eat clarified butter,
6 1. And (the same expiation must be performed),
if (unwittingly) a lesson in the Veda has been given
on the site of a burial-ground.
CHAPTER II.
i. 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.
60. ' This penance must be performed by the pupil, not by the teacher. Others declare that both shall perform it.' — Haradatta.
61. 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.
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 licence of behaviour, speech, and eating to Bra"hma«as who were not
1 86 GAUTAMA. 11,2.
2. No rule of (purification by) sipping water is
prescribed for it. But (the stains of impure sub-
stances) shall be removed by wiping, by washing,
or by sprinkling water.
3. (Other persons) cannot be denied by the touch of such (a child).
4. But one must not employ a (child) to perform oblations in the fire or Bali-offerings ;
5. Nor must one make it recite Vedic texts, except in pronouncing Svadhi.
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).
initiated before their sixteenth year, or to Kshatriyas and Vauyas 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 Sutra does not forbid unini- tiated persons to sip water, but that it merely denies the appli- cability of the rules (kalpa) given above, 1, 36. Uninitiated persons may, therefore, sip water in the manner practised by women and Sudras.
4. Apastamba II, 6, 15, 18 ; Manu XI, 36.
5. ' The expression " pronouncing Svadha " includes by impli- cation the performance of all funeral rites/ — Haradatta.
7. Apastamba I, i, 2, 26.
8. Apastamba I. i, 4, 14-17; I, i, 3, 25; I, i, 2, 28-30; Manu II, 176.
Ii, 15- Studentship. 187
9. Some (declare, that the duty) to bathe (exists) after (the performance of) the Godana (only).
10. And the morning and evening devotions (Sandhya must be performed) outside (the village).
11. Silent he shall stand during the former, and
sit during the latter, from (the time when one) light
(is still visible) until (the other) light (appears).
1 2. 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,
9. Regarding the sacrament called Godana, see Gobhila Gr/hya- sutra I, 9, 26. '
10. Apastamba I, n, 30, 8.
11. ' From (the time when one) light (is still visible,' &c.), i.e. in the morning from the time w.hen 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, ^02 prescribes the recitation of the Gayatrf during the morning and evening devotions, either his or 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, 1 1, 30, 8.
12. Apastamba I, n, 31, 18.
13. Apastamba I, i, 2, 23-28 ; I, i, 3, 1 1-14, 20-24 J I, 2, 7» 5-
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
GAUTAMA. II, 16.
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,
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/dyesh/i of a Soma-
sacrifice,
19. To make bitter speeches.
20. A Brihma;/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)
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 I, i, 3, 12. '-'Low service," i.e. service by wiping off urine, faeces, 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, n.' — Haradatta.
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, 22, 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,
11,29- Studentship. 189
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).
26. At the command (of his teacher) he shall approach, though the (teacher) may not be visible.
27. And if he sees his teacher standing or sitting
in a lower place or to the leeward or to the wind-
ward, he shall rise (and change his positron).
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).
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.
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 Sutra does not please me.'-r— Hara- daita. See also Apastamba I, 2, 6, 8. My MSS. divide this Sutra 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, 26.
I9O GAUTAMA. IT, 30.
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.
33. On returning from a journey he shall embrace the feet of the wives of his teacher.
34. Some declare, that (a pupil) 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 Abhirastas and outcasts.
36. (In begging) the word 'Lady' 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.
30. Apastamba I, i, 4, 23.
31. Apastamba I, 2, 7, 27, 30; Manu II, 207-212.
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 abhuasta by upapatakin, ' one who has committed a minor offence,' apparently forgetting Apastamba I, 7, 21, 7. See also Apaslamba I, i. 3, 25,
36. Apastamba I, i, 3, 28-30, where the formulas have been given in the notes. Haradatta remarks that the (iraimini Gr/liya- sutra forbids the lengthening or drawling pronunciation of the syllables ksha;« and hi in begging. Baudhayana I, 2, 3, 16 likewise forbids it. In the text read var»anupurvye«a.
