Chapter III

III. Other Smritikâras maintain that a Brâhmana must pass through all the four orders. Compare Âpastamba II, 9, 21, 5; Manu VI, 34-38; and the long discussion on the comparative excellence of the orders of householders and of ascetics. Âpastamba II, 9, 2 3, 3-II, 9, 2 4, 14.

'Though the order of studentship has already been described above, still in the following chapter the rules for a professed (naishthika) student will be given (and it had therefore again to be mentioned). Bhikshu has generally been translated by ascetic (sannyâsin). Vaikhânasa, literally, he who lives according to the rule promulgated by Vikhanas, means hermit. For that (sage) has chiefly taught that order. In all other Sâstras (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 Sâstras.'--Haradatta. In making these statements the commentator has apparently forgotten that Âpastamba (II, 9, 21, 1) agrees exactly with Gautama. It is, however, very probable that Haradatta has given correctly the reason why the hermit is placed last by our author and by Âpastamba.

Manu VI, 87.

Âpastamba I, 1, 4, 29.

Âpastamba II, 9, 21, 6.

According to Haradatta the term Guru here includes the father. But see the next Sûtra, where Guru can only mean the teacher.

Âpastamba II, 9, 21, 3-4. My MSS. have uttareshâm, 'of the later named,' instead of itareshâm, 'of the other' (orders), both in the Sûtra and in subsequent quotations of the same.

Âpastamba II, 9, 21, 8-10; Manu VI, 41-43; Colebrooke, Mitâksharâ II, 8, 7.

This rule shows that the Vasso of the Bauddhas and Gainas is also derived from a Brahmanical source; see also Baudhâyana 11, 6, 11, 20.

Manu VI, 55-56.

Âpastamba II, 9, 2 1, 11.

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 spontaneously.'--Haradatta.

Out of season, i.e. except in the rainy season, during which, according to Sûtra 13, an ascetic must not wander about.

'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.'--Haradatta.

Âpastamba II, 9, 21, 18-II, 9, 23, 2. 'Austerities (tapas) means emaciating his body.'--Haradatta.

'He shall offer oblations in the morning and evening,' (these words), though not expressed, are understood.

i.e. he shall perform the five Mahâyagñas, just like a householder, only using wild-growing fruits, roots, &c., for the oblations.

'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.

According to Haradatta the lower garment shall be made of kira, which he again explains as cloth made of Kusa grass and the like, and the upper of a skin.

Haradatta reads atisamvatsaram, not atisâmvatsaram, as in p. 196 Professor Stenzler's edition, though he notices the latter reading. Manu VI, 15

'The duties of a householder, the Agnihotra, and the like, are frequently prescribed and praised in all Vedas, Dharmasâstras, and Itihâsas. 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 âkâryâh, which he takes to mean 'many teachers,' seems to me inadmissible. Eke, 'some (teachers)', is used in that sense, and âkâryâh cannot possibly be a synonymous term. Further on (IV, 23) Haradatta himself admits that by âkâryâh 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 Vaitâna-sûtra, I, 3.