5. The object of the Su^ra is to prove that the period of student- ship must not be protracted too long, lest the duty of offering the .SVauta Ajniihotra be neglected.
1 50 BAUDHAYANA. I, 2, 3.
6. They do not put any (religious) restrictions on
the acts of a (child) before the investiture with the
girdle (is performed). For he is on a level with a
-Sudra before (his second) birth through the Veda.
7. The number of years (must be calculated) from
the conception. Let him initiate a Brahma^a in the
eighth (year) after that,
8. A Kshatriya three (years) later (than a Brah-
9. A Vaisya one year later than a (Kshatriya).
10. Spring, summer, and autumn are the seasons
(for the initiation) according to the order of the
castes.
1 1 . (Let him perform the initiation reciting), ac-
cording to the order (of the castes), a Gayatrl, a
Trish/ubh, (or) a ^agatl (verse).
12. Up to the sixteenth, the twenty-second, and
the twenty-fourth (years) respectively (the time for
the initiation) has not passed.
13. The girdles (shall consist of a rope) made of
Muȣa grass, a bow-string, (or a rope) made of
hemp.
14. The skins (shall be) those of a black antelope, of a spotted deer, (or) of a he-goat.
15. The staff shall reach the crown of the head,
the forehead, (or) the tip of the nose, (and be made)
of a tree fit for a sacrifice. The details have been
stated above.
6. VasishMa II, 6; Gautama II, i.
7-9. VasishMa XI, 49-51.
10. Apastamba I, i, i, 18. 12. Vasish/Aa XI, 71-73.
13. Vasish/^a XI, 58-60. With this and the next two Sutras the words ' according to the order of the castes' must be understood.
14. Vasish/Aa XI, 61—63.
15. Vasish/^a XI, 55-57. The details referred to are to be
1,2,3. STUDENTSHIP.
1 6. Let him beg, (employing a formula) consisting
of seven syllables, with the word bhavat in the
beginning, with the word bhiksha in the middle,
and with the (verb expressing) the request at the
end ; and let him not pronounce loudly (the sylla-
bles) ksha and hi.
17. A Brahmawa (student) shall ask for alms, placing (the word) ' Lady ' first, a Kshatriya placing
found in the Baudhayana Gri"hya-sutra II, 7, where the various kinds of trees from which the staff may be taken are specified. The Sutra shows that the Gr*hya-sutra preceded the Dharma-sQtra in the collection.
1 6. The text of this Sutra is corrupt. I read, ' bhavatpurvaw bhikshamadhyaOT ya£wanta#* £aret saptaksharaw bhik-shaw ksha/w £a him £a na vardhayet.' The various readings of the MSS. are, bhiksha#z madhy&w yikkh&.ml&.m £aret saptdksharawz bhim £a na vardhayet, C. T. ; — y&&n&mt2im £aret saptSksharawzni kshaw £a bhim £a narvyayet, D. ; — y&&n&mta.m /fcaret saptaksharawstuw rksha ba him na vardhayet, K.; — y£&n&mt&m tikshaw £aret saptdksharan kshawz ^a him ^a na vardhayan, M. ; — ya.fanas&zmt&m >5aret saptdksharan bhik- shaw ^a him fa na vardhayet, C. I. The most serious corruption lies in the syllables following saptaksharaw, and I am not certain that my emendation bhikshaw is correct. The commentary on the first half of the Sutra runs as follows : bhikshamantraw vyaktam evo^aret bhava&Wabdapurvam bhikshajabdamadhyaw/ ya^naprati- pa[pa]dakajabdawtS»z jabdaksharaw [saptakshariw] ka. cvam hi bhavati bhiksh^/w dehi sawpanno bhavati, ' let him pronounce dis- tinctly the formula employed in begging, beginning with the word bhavat, having the word bhiksha in the middle, and ending with the word conveying the sense of giving, and containing seven syllables. For thus (the formula), " Lady, give alms," becomes com- plete.' It is curious that Govinda says nothing about the form saptaksharam and the feminine terminations of the other adjectives, which do not agree with mantra m, a masculine.
17. Vasish/Aa XI, 68-70; Gautama II, 35. Govinda thinks that a student should, if possible, beg from people of his own caste. Three castes only are intended by the term 'from all castes.' But see Apastamba I, i, 3, 25 ; Gautama VII, i seqq.
152 BAUDHAYANA. 1,2,3.
it in the middle, (and) a Vaisya placing it at the end (of the formula), from (men of) all castes.
1 8. The (persons fit to be asked) are Brahmawas and so forth, who follow (their lawful) occupations.
1 9. Let him daily fetch fuel out of the forest and offer (it in the sacred fire).
20. (A student shall be) truthful, modest, and devoid of pride.
21. He shall rise before (his teacher in the morning) and go to rest after (him in the evening).
22. He shall never disobey the words of his
teacher except (when he is ordered to commit) a
crime causing loss of caste.
23. Let him converse with women so much (only) as his purpose requires.
24. Let him avoid dancing, singing, playing
musical instruments, the use of perfumes, garlands,
shoes, (or) a parasol, applying collyrium (to his
eyes), and anointing (his body).
25. Let him take hold (of his teacher's) right
(foot) with the right (hand), and of the left (foot)
with the left hand.
26. If he desires long life and (bliss in) heaven,
19. Vishmi XXVIII, 4.
20. Gautama II, 8 ; Apastamba I, i, 3, 20.
21. Vishmi XXVIII, 13.
22. Apastamba I, i, 2, 19; Vasish/fla VII, 10.
23. Apastamba I, i, 3, 16.
24. Vishwu XXVIII, ii ; Vasish/AaVII, 15.
25. Vishmi XXVIII, 15. The details regarding the times when this kind of salutation is to be performed are found Apastamba I, 2, 5, 2iseqq.
26. The two copies of the commentary connect the clause, 'if he is desirous of long life and (bliss in) heaven,' with the preceding Sutra. But see Apastamba I, 2, 5, 15, where the identical words
STUDENTSHIP.
(he may act) at his pleasure (in the same manner)
towards other holy (men), after having received
permission from his teacher.
27. (Let him say), 'I N. N., ho! (salute thee),'
touching his ears, in order to compose the internal
organ.
28. (Let him embrace his teacher's leg) below the knee down to the feet
29. (A student shall not embrace his teacher)
when he (himself) is seated, or lying down, or im-
pure, nor when (his teacher) is seated, lying down,
or impure.
30. If he can (find water to sip), he shall not remain impure even during a muhurta.
31. If he carries a load of fuel or holds a pot,
flowers, or food in his hands, he shall not salute ;
nor (shall he do it) on similar occasions.
32. Let him not salute (the teacher) standing too close,
33. Nor, if he has reached the age of puberty,
the young wives of brothers and the young wives
of the teacher.
occur. The commentary omits the remainder of the Sutra, which all my MSS. give here, and inserts it below, after Sutra 29.
27. Apastamba I, 2, 5, 12; Vasish///a XIII, 44. Regarding the phrase, ' in order to compose his internal organ,' see Manu II, 1 20.
28. Apastamba I, 2, 5, 22. The meaning seems to be that the pupil is first to stroke his teacher's legs from the knee downwards, and then to take hold of it at the ankle.
29. Apastamba I, 4, 14, 14-20. 30. Apastamba I, 5, 15, 8. 31. Apastamba I, 4, 14, 22. 'On similar occasions,' i.e. when
he himself is engaged in the worship of the manes, of the gods, or of the fire, or when his teacher is occupied in that way.
33. The salutation which is meant, is probably the embrace of the feet ; see also Gautama II, 32. Govinda thinks that the words samavaye 'tyantyaja/;, ' standing too close,' must be understood.
154 Baudhayana. 1,2,3-
34. To sit together with (these persons) in a boat,
on a rock, on a plank, on an elephant, on the roof of a
house, on a mat, or in wheeled vehicles is permissible.
35. (The pupil) must assist his teacher in making
his toilet, shampoo him, attend him while bathing,
eat his leavings, and so forth.
36. (But he) should avoid the remnants of food
left by his (teacher's) son, though he may know the
Veda together with the Afigas,
37. And to assist at the toilet of, to shampoo, to
attend in the bath, and to eat the remnants of food
left by a young wife of his (teacher).
38. Let him run after (his teacher) when he runs,
walk after him when he walks, attend him standing
when he stands.
39. Let him not sport in the water while bathing.
40. Let him swim (motionless) like a stick.
41. To study under a non-Brahmanical teacher (is permitted) in times of distress.
34. Govinda adds that to sit with young wives of his teachers- on other occasions is sinful.
35. I read utsadana, ' to shampoo/ while the MSS. have either a lacuna or read u/WMdana, and the commentary a££Mdana, which is explained by Mattradharawa, ' to hold a parasol,' or malapa- karshawa, ' to clean/ The kkhz. is, however, merely'owing to a very common faulty pronunciation of tsa. Govinda remarks correctly that the word ' hi,' which follows the enumeration of the services to be performed by the pupil, has the force of ' and so forth.'
36-37. The meaning of the two Sutras is that the pupil shall serve the son of his teacher, especially if he is learned, and aged wives of his teacher, but not eat their leavings. The explanation of anu/fcana, 'who knows the Ahgas,' is given by Baudhayana, Gr/hya-sutra I, n, 4.
38. Apastamba I, 2, 6, 7-9 ; Vasish/AaVII, 12.
39-40. Apastamba I, i, 2, 30 ; Vish«u XXVIII, 5.
41. Apastamba II, 2, 4, 25. Govinda combines this Sutra with the next two and makes one of the three.
I>2, 4- Studentship. 155
42. (The pupil shall) obey and walk after him as long as the instruction (lasts).
43. (According to some this is improper, because) just that (mutual relation) sanctifies both of them.
44. And (the behaviour) towards brothers, sons,
and (other) pupils (of the teacher shall be regulated)
in the same manner.
45. But officiating priests, a father-in-law, paternal
and maternal uncles who are younger than (oneself
must be honoured by) rising and (by being) addressed.
46. Katya (declares that) the salutation shall be returned.
47. For (the propriety of that rule) is apparent (from the story) about Sisu Angirasa.
PRASNA I, ADHYAYA 2, KAJVDIKA 4.
i. If merit and wealth are not (obtained by teach-
ing), nor (at least) the due obedience, one should
die with one's learning; one should not sow it on
barren soil.
42. Apastamba II, 2, 4, 26; Gautama VII, 2-3.
43. The words between brackets belong to Govinda.
44. I. e. if they are younger than oneself.
45. Instead of pratyutthayabhibhashawam, ' (shall be honoured by) rising and being addressed,' which is the reading of the two copies of the commentary and of M., the MSS. from the Dekhan and Gujarat read, pratyutthayabhivadanam. The latter reading might be translated by 'shall be saluted by rising;' see Gautama VI, 9. Govinda says, in explanation of this rule : ' This restrictive rule also (refers) to teachers only, officiating priests, and the rest ; to address (means) to use words such as "welcome."'
46. 'Katya, i.e. a descendant of the 7?;shi Kata. He was of opinion that officiating priests and the rest must return the salute. As the return of a salute is prescribed for them, it is understood
. that the other (party) must salute.' — Govinda.
47. The story of Sisu Angirasa is told, Manu II, 151-153- 4. i. Manu II, 112.
156 BAUDHAYANA. 1,2,4.
2. As fire consumes dry grass, even so the Veda,
asked for, (but) not honoured, (destroys the en-
quirer). Therefore let him not proclaim the Veda
to those who do not show him honour according
to their ability.
3. They proclaim to him a command to the fol- lowing effect ;
4. ' Brahman, forsooth, made the created beings
over to Death. The student alone it did not make
over to him.' He (Death) spake, ' Let me have
a share in him.' (Brahman answered), ' That night
in which, he may neglect to offer a piece of sacred
fuel (shall belong to thee).'
5. ' Therefore^ student who passes a night with-
out offering a piece of sacred fuel, cuts it off from
the length of his life. Therefore let the student
offer a piece of sacred fuel, lest he spend a night,
shortening his life.'
6. ' A long sacrificial session begins he who com-
mences his studentship. That (night) in which,
after being initiated, he (first) offers a piece of sacred
fuel corresponds to the Prayawlya (Atir&tra of a
sacrificial session) ; that night in which (he offers it
last), intending to take the final bath, corresponds
to the Udayanlya (Atiratra). Those nights which
(lie) between (these two terms correspond) just to
the nights of his sacrificial session.'
2. Vasish/^a II, 12.
3'. 'They, i. e. the Va^asaneyins ; to him, i. e. to the student.'— Govinda.
