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.'
Ii. 48. Studentship. 1 9!
38. Among' these he shall avoid each preceding one (more carefully than those named later).
39. Having announced to the teacher (what 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) twelve 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.
38. The meaning of the Suira 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»</as, and in case of extreme necessity only apply to the teacher's wife.
39. Apastamba I, i, 3, 31-32.
40. Apastamba I, i, 3, 33-34. 41. Manu II, 53-54.
42. Apastamba I, 2, 8, 29; Macnaghten, Mitakshara IV, i, 9.
43. Manu VIU, 299. 45~47- Apastamba I, i, 2, 12-16. 48. Apasfainba 1, 2, 7, 19.
Gautama. 11,49-
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).
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 woods
(vaikhanasa).
49. Apastamba I, 2, 8, 30. 50. Manu II, 225-237.
III. i. Other Sm/Ytikaras 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, 14.
2. ' Though the order of studentship has already been described above, still in the following chapter the rules for a professed (naish/Aika) 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 (?age) has chiefly taught that order. In all other .Sastras (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 «S"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.
Ill, .;> ASCETIC. 193
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).
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).
n. An ascetic shall not possess (any) store.
12. (He must be) chaste,
13. He must not change his residence during the rainy season.
3. -vlanu VI. 87. 4. Apastamba I, i, 4. 29.
5. Apastamba II, 9, 21, 6.
6. According to Haradatia the term Guru here includes the father. But see the noxt Sutra, where Guru can only mean the teacher.
TO. Apustamba IT, 9, 21, 3-4. My MSS. have uttaresham, 'of the 'ater named,' instead of itaresham, ' of the other ' (orders), both in the Suira and in subsequent quotations of the same.
ii. Apastamba II, 9. 21, 8-10 ; Manu VI, 41-43 ; Colebrooke, Milakshara II, 8, 7.
13. This rule shows that the Vasso of the Bauddhas and Gainas is also derived from a Brahmanical source ; see also Buudhayana II, 6, n. 20.
IQ4 GAUTAMA. 111,14.
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),
1 6. Abandoning (all) desire (for sweet food).
17. He shall restrain his speech, his eyes, (and) his actions.
1 8. He shall wear a cloth to cover his naked- ness.
1 9. 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).
15. Manu VI, 55-56.
19. Apastamba II, 9, 21, n.
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.
2 1. 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. raw rice and the like. Hence he shall accept as alms cooked food only, not rice and the like.' — Hara- datta.
111,35- Hermit. 195
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) Sramawaka (Sutra, he shall offer oblations in
the morning and evening).
28. He shall eat wild-growing (vegetables only).
29. He shall worship gods, manes, men, goblins, and Tfoshis.
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.
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.
29. I. e. he shall perform the five Mahaya^was, 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 like.'— 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.
35. Haradatta reads atisamvatsaram, not atisa/svatsaram, as in
1 96 GAUTAMA. Ill, 36.
36. But the venerable teacher (prescribes) one
order only, because the order of householders is
explicitly prescribed (in the Vedas).
CHAPTER IV.
1. A householder shall take a wife (of) equal
(caste), who has not belonged to another man and
is younger (than himself).
2. A marriage (may be contracted) between per- sons who have not the same Pravaras,
3. (And) who are not related within six degrees on the father's side,
4. Or on the side of the begetter,
Professor Stenzler's edition, though he notices the latter reading. Manu VI. 15.
36. ' The duties of a householder, the Agnihotra, and the like, are frequently prescribed and praised in all Vedas, Dharmajastras, and Itihasas. As, therefore, the order of householders is explicitly prescribed, this alone is the order (obligatory on all men). But the other orders are prescribed only for those unfit for the (duties of a householder). That is the opinion of many teachers.' — Haradatta. Haradatta's explanation of stiaryaA, which he takes to mean ' many teachers/ seems to me inadmissible. Eke, 'some (teachers),' is used in that sense, and a£AryaA cannot possibly be a synonymous term. Further on (IV, 23) Haradatta himself admits that by aHryaA one teacher is meant. It must be translated ' the venerable teacher,' because the Hindus are very fond of the use of the pluralis majestatis. I have no doubt that Gautama means his own teacher, whom, of course, etiquette forbids him to name. See also R. Garbe, Uebersetzung des Vaitana-sutra. I, 3.
IV. i. Apastamba II, 6, 13, i ; Manu III, 4, 12 ; Yn^;7. I, 52.
2. Regarding the Pravaras, see Max Miiller's History of Ancient Sanskrit Literature, p. 386. Apastamba II, 5, n, 15.
3. Apastamba II, 5, n, 16; Manu 111, 5: Yagri. I, 52.
4. This rule refers to the case where a husband has made over his wife to another man and the bridegroom stands in the relation of a son to the husband of his mother and to his natural father (dvipita). See V&gri. I, 68.
Iv, 15- Householder. 197
5. (Nor) within four degrees on the mother's side.
6. (If the father) gives (his daughter) dressed
(in two garments) and decked with ornaments to
a person possessing (sacred) learning, of virtuous
conduct, who has relatives and a (good) disposition,
(that is a) Brahma (wedding).
7. At the Pra/apatya (wedding) the marriage- formula is, ' Fulfil ye the law conjointly.'
8. At the Arsha (wedding the bridegroom) shall
present a cow and a bull to him who has (authority
over) the maiden.
9. (If the bride) is given, decked with ornaments, to a priest at the altar, that is a Daiva wedding.
10. The spontaneous union with a willing (maiden is called) a Gandharva wedding.
11. If those who have (authority over) a female are propitiated by money, (that is) an Asura wedding.
12. (If the bride) is taken by force, (that is) a Rakshasa wedding.
13. If (a man) embraces a female deprived of consciousness, (that is) a Faisa^a wedding.
14. The first four (rites) are lawful ;
15. Some say, (the first) six.
5. Ya£77. I, 53.
6. Apasiamba II, 5, n, 17. 'Virtuous conduct (/-aritra), i.e. the performance of the acts prescribed (in the Vedas and Smr/tis). .... good disposition (jila), i. e. faith in the ordinances of the law.' — Haradatta.
7. Manu 111, 30 ; Yii£w- I, 60.
8. Apastamba II, 5, n, 18. 9. Apastamba II, 5, n, 19. 10. Apastamba II, 5, ii, 20. u. Apastamba II, 5, 12, r.
i 2. Apastamba II, ,•;, 12, 2. 13. Manu III, 34 ; Y*g». I, 6r.
14. Manu III, 24. 39. 15. Manu III, 23.
198 GAUTAMA. TV, 16.
1 6. (Children) born in the regular order of
wives of the next, second or third lower castes
(become) Savarwas, Ambash///as, Ugras, Nishadas,
Daushyantas or Pdra^avas.
17. (Children born) in the inverted order (of
wives of higher castes become) Sutas, Migadhas,
Ayogavas, Kshattr/s, Vaidehakas or /$fa#d&las.
1 8. Some declare, that a woman of the Brahma^a
caste has born successively to (husbands of) the (four)
castes, sons (who are) BrAhmafcas, Sutas, Magadhas
or A'awd&las ;
19. (And that) a woman of the Kshatriya caste
(has born) to the same, Murdhavasiktas, Kshatriyas,
Dhlvaras, Pulkasas ;
20. Further, a woman of the Vai-yya caste to
the same, Bhr^yaka«/^as, Mahishyas, Vai^yas, and
Vaidehas j
