Dharmashastra : Einführung und Überblick

10. Sakramente und Übergangsriten (samskara)

3. Upanayana = Initiation beim Lehrer (Einschulung)

von Alois Payer

mailto: payer@payer.de

Zitierweise / cite as:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (samskara). -- 3. Upanayana = Initiation beim Lehrer (Einschulung). -- Fassung vom 2004-04-07. -- URL: http://www.payer.de/dharmashastra/dharmash103.htm -- [Stichwort].

Erstmals publiziert: 2004-02-18

Überarbeitungen: 2004-04-07 [Ergänzungen]

Anlass: Lehrveranstaltung 2003/04

Unterrichtsmaterialien (gemäß § 46 (1) UrhG)

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung der Herausgeberin.

Dieser Teil ist ein Kapitel von:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Übersicht. -- http://www.payer.de/dharmashastra/dharmash00.htm

Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library

0. Übersicht

• 7. Upanayana = Initiation beim Lehrer (Einschulung)
  • 7.1. Upanayana: Pâraskara-grhya-sûtra II,2-3
  • 7.2. Upanayana nach A. Hillebrandt
  • 7.3. Upanayana: Manu II,36-64
  • 7.4. Leben und Pflichten des Schülers nach A. Hillebrandt

7. Upanayana = Initiation beim Lehrer (Einschulung)

Abb.: Upanayana [Bildquelle leider verloren]

Siehe auch:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (samskara). -- Anhang B: Yugnopavit (Upanayana) - Its Significance / by Pushkarnath Nehru. -- URL: http://www.payer.de/dharmashastra/dharmash10b.htm

7.1. Upanayana: Pâraskara-grhya-sûtra II,2-3

Abb.: Upanayana in Kashmir [Bildquelle: http://ikashmir.org/pdf/festivals.pdf. -- Zugriff am 2004-02-14]

Übersetzung nach Adolf  Friedrich Stenzler <1807 - 1877>, 1878

Pâraskara: Indische Hausregeln. Sanskrit und deutsch hrsg. von Adolf Friedrich Stenzler.  -- II. Pâraskara. -- Leipzig : Brockhaus, 1876-1878.
2 Bde in 1.

Zweites Kapitel.

1. Den achtjährigen Brâhmana soll er (beim Lehrer) einführen, oder im achten Jahre nach der Empfängniss.

2. Den elfjährigen Königlichen.

3. Den zwölfjährigen Vaiçya.

4. Oder wie es in jeder Familie Gebrauch ist.¹³

¹³ Âshvalâyana 1, 19, 1-4 stimmt in der Angabe des Jahres der Einführung mit Pâraskara überein; kleinere oder grössere Verschiedenheiten finden sich bei Shankhâyana. 2, 1, 1 u.f. Gobhila. 2, 10, 1 u.f. Âpastamba-dharmasûtra 1, 1, 19. Gautama-dharmasûtra. 1, 5-7.

5. Er speise die Brâhmanas und den Knaben; nachdem sein Haupt geschoren und er geschmückt ist, führen sie ihn herbei.

6. Er lässt ihn westlich vom Feuer hintreten und ihn sprechen: »Ich bin zum Brahmacarya gekommen«, und: »Ich will Brahmacârin sein.«¹⁴

¹⁴ Zu den folgenden Paragraphen bis zum Ende des Kapitels vgl. Shatapathabrâhmana 11, 5, 4, 1-4.

7. Dann lässt er ihn ein Kleid¹⁵ umlegen, indem er spricht: »In welcher Weise¹⁶ Brihaspati dem Indra das unsterbliche Kleid umlegte, in der Weise lege ich dir es um, zum Leben, zum langen Leben, zur Kraft, zum Ruhme.«

Abb.: "Dann lässt er ihn ein Kleid umlegen" [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

¹⁵ Ein reines Tuch um die Lenden (kaupîna). Râmakrshna

¹⁶ yena vidhinâ. Jayarâma Râmakrshna

8. Er bindet ihm den Gürtel um¹⁷ (indem der Knabe spricht¹⁸: »Dieser Gürtel, welcher böse Rede¹⁹ fern hält und meine reine Farbe²⁰ klar macht, ist herbeigekommen, dem Aus- und Einathmen Stärke verleihend, schwesterlich, leuchtend, beglückend.«

¹⁷ Um die Hüfte (katyâm). Jayarâma Râmakrshna

¹⁸ Râmakrshna sagt, dass nach Jayarâma, Vâsudeva's Paddhati, Murârimiçra und Harihara der Schüler den Vers spricht (worauf auch die Worte hindeuten), dass aber Gadâdhara den Lehrer ihn sprechen lässt. Kp. lässt die Wahl. Râmakrshna citirt eine Stelle aus Gadâdhara's bhâshya, nach welcher der Gürtel dreimal rechts um die Hüfte gewunden und nach der Zahl der rishis im pravara (s.o. 2, 1, 22 Anm.) mit einem, drei, fünf oder sieben (!) Knoten versehen werden soll. Çânkh. Gri. 2, 2 und Manu 2, 43 gehen nur bis fünf Knoten.

¹⁹ Çânkh. und Gobh. haben duruktât, »welcher von böser Rede fern hält«

²⁰ d.h. varnatvam, Kaste. Jayarâma Rk

9. Oder: »Jung, schön gekleidet und unumwunden kam er; seit er geboren, wird er immer schöner. Ihn richten auf geschickte weise Männer, andächtig mit dem Geist die Götter ehrend.«²¹

²¹ Rgveda 3, 8, 4. Jayarâma hat vedayantas = vedârtham jnâpayantas.

10. Oder stillschweigend.²²

²² Nach Jayarâma und Râmakrshna hängt der Lehrer, nachdem er den Schüler umgürtet, ihm die Opferschnur (yajnopavîta) und das Fell (ajina) um, die erstere mit einem Spruche, der in einer anderen Çâkhâ steht, das Fell stillschweigend (s. krit. Anm.). Beide Commentatoren sagen, dass, obwohl Pâraskara diese Handlungen nicht erwähne, ihre Vollziehung doch vorausgesetzt werde, und verweisen deshalb auf Kâtyâyana Çrautasûtra 1, 7, 22-24 und Pâraskara 3, 10, 18.

11. Er gibt ihm den Stab.

Abb.: "Er gibt ihm den Stab" [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

12. Den nimmt er und spricht: »Der Stab, der mir entfallen war²³ im Freien auf den Boden, hin, den nehme ich wieder zum Leben, zur Andacht, zum göttlichen Glanze.«

²³ Jayarâma erklärt parâpatat durch abhimukham âgatah!

13. Nach einigen (nimmt er ihn) wie bei der Weihe, weil es heisst: »zum langen Opfer geht er.«²⁴

²⁴ Nach Kâty. Çr. 7, 4, 1. 2. nimmt der Opfernde bei der Weihe zum Somaopfer einen Udumbarastab, den ihm der Adhvaryu darreicht, in Empfang und hält ihn in die Höhe, indem er spricht: »richte dich auf!« Jayarâma und Râmakrshna sagen, der Stab werde beim Somaopfer stillschweigend empfangen. - Der Ausspruch, auf welchen Pâraskara verweist, steht Shatapathabrâhmana 11, 3, 3, 2: »zum langen Opfer geht derjenige, welcher zum brahmacarya geht.«

14. Dann füllt der Lehrer mit seiner Hand die Hand des Schülers mit Wasser und spricht die drei Verse: »Ihr, o Wasser.«²⁵

²⁵ Vâjasaneyi-samhitâ 11, 50-52.

15. Dann heisst er ihn zur Sonne aufblicken mit dem Spruche: »Das Auge.«²⁶

²⁶ Vâjasaneyi-samhitâ 36, 24. S. oben 1, 8, 7. Nach Jayarâma spricht der Schüler den Spruch. Vgl. Âshvalâyana 1, 20, 7.

16. Dann berührt er über die rechte Schulter sein Herz und spricht: »In meinen Willen lege ich dein Herz.«²⁷

²⁷ Der Spruch steht vollständig oben 1, 8, 8: [»In meinen Willen lege ich dein Herz, meinem Denken gemäss sei dein Denken. Meine Rede nimm aufmerksamen Geistes an; Prajâpati verbinde dich mir.«]

17. Dann fasst er seine rechte Hand und spricht: »Wer bist du mit Namen?«²⁸

²⁸ Zu diesem und den folgenden Paragraphen vgl. Shatapathabrâhmana 11, 5, 4, 1-4.

18. Er antwortet: »Ich bin N.N., Verehrter!«

19. Dann spricht er zu ihm: »Wessen Schüler bist du?«

20. »Deiner.« Nachdem der Knabe so gesagt, spricht der Lehrer: »Indra's Schüler bist du, Agni ist dein Lehrer, N.N.«

21. Dann übergibt er ihn den Wesen mit den Worten: »Dem Prajâpati übergebe ich dich, dem Gotte Savitri übergebe ich dich, den Wassern, den Kräutern übergebe ich dich, dem Himmel und der Erde übergebe ich dich, allen Göttern übergebe ich dich, allen Wesen übergebe ich dich zur Unverletztheit.«

Drittes Kapitel.

1. Nachdem der Knabe rechts um das Feuer gegangen, setzt er sich.

2. Nachdem der Lehrer angefasst²⁹, die (vierzehn) Butterspenden geopfert und (die Neigen) gegessen, weist er ihn an: »Du bist Schüler; schlürfe Wasser; vollziehe die Handlung; schlafe nicht bei Tage; hemme die Rede; lege Holz an; schlürfe Wasser.«³⁰

²⁹ S. oben 1, 5, 3. 4.

³⁰ Der Schüler erwiedert jede einzelne Anweisung mit den Worten: »Ich will Schüler sein; ich will Wasser schlürfen« u.s.w. Jayarâma Râmakrshna - »Die Handlung«, d.h. alles, was seiner Kaste und Klasse (âçrama) vorgeschrieben ist, wie das Baden u.s.w. - »Schlürfe Wasser« wird zweimal gesagt, weil es vor und nach dem Essen geschehen soll, nach dem Ausspruche: »Wenn er essen will, schlürfe er Wasser, wenn er gegessen hat, schlürfe er Wasser.« Shatapathabrâhmana 14, 9, 2, 15. Râmakrshna

3. Dann sagt er ihm die Sâvitri³¹ vor, nördlich vom Feuer, während der Knabe nach Westen gerichtet sitzt, nahe bei ihm, ihn ansieht und von ihm angesehen wird.

Abb.: "Dann sagt er ihm die Sâvitri vor"  [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

³¹ d.h. den an Savitr gerichteten Vers. Die nähere Bestimmung desselben folgt §. 7-10.

[Gott Savitr ist die Sonne]

4. Einige sagen: indem er steht oder sitzt.³²

³² Vgl. Shatapathabrâhmana 11, 5, 4, 14.

5. (Er sagt ihm die Sâvitrî vor zuerst) in Viertelversen, dann in Halbversen und zum dritten Male die ganze, indem er sie mit ihm zugleich hersagt.³³

³³ Vgl. Shatapathabrâhmana 11, 5, 4, 15.

6. Nach einem Jahre, oder nach sechs Monaten, nach vier und zwanzig Tagen, nach zwölf Tagen, nach sechs Tagen oder nach drei Tagen.³⁴

³⁴ Vgl. Shatapathabrâhmana 11, 5, 4, 6-11.

7. Einem Brâhmana sage er die Gâyatrî sogleich vor, denn die Çruti sagt: »Der Brâhmana gehört ja dem Agni an.«³⁵

[Die Gâyatrî ist ein Versamss mit dreimal acht Silben.]

³⁵ Shatapathabrâhmana 11, 5, 4, 12. Nach Gangâdhara's Paddhati findet hier, wie Râmakrshna mittheilt, ein Zwiegespräch zwischen dem Lehrer und dem Brâhmana- Schüler statt. Der Lehrer nennt dem Schüler die einzelnen Termine, in welchen er ihm die Gâyatrî mittheilen wolle, mit dem spätesten beginnend. Der Schüler beantwortet jedes Anerbieten mit der Forderung, er solle es »noch heute« (adyaiva) thun. Diesem Drängen soll der Lehrer nachgeben, weil der Brâhmana- Schüler nach der Çruti dem Feuergotte angehört und das Feuer plötzlich entsteht. - Jayarâma und Vâsudeva's Paddhati bezeichnen die metrisch verschiedenen an Savitri gerichteten Verse nicht näher. Nach Kp. ist

• die Gâyatrî der Vers: tat savitur varenyam, Vâjasaneyi-samhitâ 3, 35 (Rgveda 3, 62, 10);

om. tat savitur varenyam
bhargo devasya dhîmahi
dhiyo yo nah prachodayât

"Dass wir des Gottes Savitar
begehrtes Licht erlangten doch,
Der unsre Bitten fördere."
[Übersetzung. Hermann Grassmann, 1876]

Vor dem eigentliche mantra (Tat savitur ...) werden heilige Silben (vyâhrti's) rezitiert. In der kurzen Form sind das:

om bhûh, om bhuvah, om suvah

"Om ist die Welt, Om ist der Windraum, Om ist der Himmel"

In  Chândogya-Upanishad IV,17 werden diese Vyâhrtis so erklärt:

 "1. Prajâpati bebrütete die Weltteile; aus ihnen, da sie heiß wurden, zog er ihre Säfte aus, aus der Erde das Feuer, aus dem Luftraum den Wind, aus dem Himmel die Sonne.

2. Diese drei Gottheiten bebrütete er: aus ihnen, da sie heiß wurden, zog er ihre Säfte aus, aus dem Feuer die Rigverse, aus dem Winde die Yajussprüche, aus der Sonne die Sâmalieder.

3. Diese dreifache Wissenschaft bebrütete er; aus ihr, da sie heiß wurde, zog er ihre Säfte aus, aus den Rigversen den Laut bhûr, aus den Yajussprüchen den Laut bhuvar, aus den Sâmaliedern den Laut svar."

Siehe auch Chândogya-Upanishad II,23,1-2:

 "1. Es gibt drei Zweige der [religiösen] Pflicht: Opfer, Vedastudium und Almosengeben ist der erste; Askese ist der zweite; der Brahmanschüler, der im Hause des Lehrers wohnt, ist der dritte, wofern derselbe sich für immer im Hause des Lehrers niederlässt. Diese alle bringen als Lohn heilige Welten; wer aber im Brahman feststeht, geht zur Unsterblichkeit ein.

2. Prajâpati bebrütete die Welträume; aus ihnen, da er sie bebrütete, floss die dreifache Wissenschaft [der Veden]. Diese bebrütete er; aus ihr, da er sie bebrütete, flossen diese Laute: bhûr, bhuvah, svar [Erde, Luftraum, Himmel].

3. Diese bebrütete er; aus ihnen, da er sie bebrütete, floss der Laut Om. Darum, gleichwie durch einen Nagel (çanku) alle Blätter zusammengebohrt (samtrinna) werden, also ist durch den Laut Om alle Rede zusammengebohrt; der Laut Om ist diese ganze Welt, - der Laut Om ist diese ganze Welt."

[Übersetzung von Paul Deussen (1845-1919), 1897

Abb.: Paul Deussen (1845-1919)

In der langen Fassung sind die vyâhrtis (mahâvyâhrti):

om bhûh, om bhuvah, om s(u)vah, om mahah, om janah, om tapah, om satyam

"Om ist die Welt, Om ist der Windraum, Om ist der Himmel, Om ist Mahar, Om ist die Menschen, Om ist Askese, Om ist Wahrheit."

Verschiedene Rezitationen der Gâyatrî siehe: http://wahiduddin.net/mantra/gayatri.htm. -- Zugriff am 2004-02-01

Wenn Sie den untenstehenden Button mit der Maus anklicken können Sie die Rezitation der Gâyatri durch Bhagavan Sri Sathya Sai Baba hören [Quelle: http://sss.vn.ua/gayatr_l.htm. -- Zugriff am 2004-02-01]

Eine andere Rezitation [Quelle: http://www.geocities.com/BourbonStreet/Delta/5349/suntemplesindia.html. -- Zugriff am  2004-02-07]

• die Trishtubh: deva savitar, Vâjasaneyi-samhitâ 9, 1 (fehlt in RS.);

  देव॑ सवितः प्र सुव यज्ञं प्र सुव य॒ज्ञपतिं॒ भगाय ।
  दिव्यो ग॑न्धर्वः के॑तुपूः केतं नः पुनातु वा॒चस्पतिर्वाजं नः स्वदतु॒ स्वाहा॑ ।।

• die Jagatî: viçvâ rûpâni, Vâjasaneyi-samhitâ 12, 3 (Rgveda 5, 81, 2).

  विश्वा॑ रू॒पाणि॒ प्रति॑ मुञ्चते कविः प्रासा॑वीद्भद्रं द्वि॒पदे॒ चतु॑ष्पदे ।
  वि नाकमख्यत्सविता वरेण्यो नु॑ प्र॒याणमु॒षसो वि रा॑जति ।।

  "In alle Farben kleidet sich der weise Gott,
  er schaffet Segen für den Menschen und das Vieh;
  Den Himmel machte hell der schöne Savitar;
  der Morgenröthe folgt er nach auf ihrer Bahn."
  [Übersetzung. Hermann Grassmann, 1876]
  

Wie Râmakrshna erwähnt, stimmen damit Çâtâtapa und der Pârijâta überein, während Bhartriyajna

• die Trishtubh: tâm sâvitur, Vâjasaneyi-samhitâ 17, 74 (fehlt in RS.) und

  तँ स॑वि॒तुर्वरे॑ण्यस्य चि॒त्रामाहं वृणे सुमतिं वि॒श्वज॑न्याम् ।
  यामस्य॒ कण्वो॒ अदु॑हत्प्रपीनाँ स॒हस्र॑धारां॒ पयसा महीं गाम् ।।

• die Jagatî: yunjate manah, Vâjasaneyi-samhitâ 5, 14 (Rgveda 5, 81, 1) angibt.

  यु॒ञ्जते॒ मन॑ उत यु॑ञ्जते॒ धियो॒ विप्रा॒ विप्रस्य बृहतो वि॑प॒श्चितः॑ ।
  वि होत्रा॑ दधे वयुना॒विदेक॒ इन्मही दे॒वस्य॑ सवितुः परि॑ष्टुतिः॒ स्वाहा॑ ।।

  "Des grossen, weisen Priesters Priester rüsten zu
  den eignen Sinn und rüsten die Gebete zu;
  Den Opferdienst vertheilt, der einzig es versteht;
  erhaben ist das Lob des Gottes Savitar."
  [Übersetzung. Hermann Grassmann, 1876]
  

  [Devanagari-Texte (mit den Fehlern!) nach der Ausgabe in TITUS: http://titus.uni-frankfurt.de/texte/etcd/ind/aind/ved/yvw/vs/vs.htm. -- Zugriff am 2004-01-27]
  

8. Die Trishtubh dem Königlichen.

[Die Trishtubh ist ein Versmaß mit dreimal 11 Silben]

9. Die Jagatî dem Vaiçya.

[Die Jagatî ist ein Versmaß mit viermal 12 Silben]

10. Oder allen die Gâyatrî.

7.2. Upanayana nach A. Hillebrandt

Abb.: Erinnerungsfoto vom Upanayana [Bildquelle leider verloren]

"Upanayana, die »Schulaufnahme« oder »Aufnahme beim Lehrer« (s. OLDENBERG, SBE. 29, S. 58, Anm. 1 und auch die Gesetzbücher Gautama 1, 5 ff., Âpastamba 1, 1, 19 ff., Manu 2, 46 usw.). Zeit der Aufnahme. — Die Aufnahme in den Unterricht findet für den Brahmanen im achten Jahre nach der Empfängnis statt. Shankhâyana 2, 1, 3 gestattet auch das zehnte Jahr; Vaikhânasa 2, 3 nennt für einen brahmavarca-sakâma sogar das fünfte; für âyushkâma das achte, srîkâma das neunte Jahr (nach der Empfängnis). Âshvalâyana 1, 19, 1.. 2. und Pâraskara lassen die Wahl zwischen dem achten Lebensjahre und dem achten Jahr nach der Empfängnis. Hiranyakeshin 1, 1, 2 nennt das siebente Jahr. Er, Vaikhânasa 2, 3 und Âpastamba 10, 4 geben als Jahreszeit den Frühling an. Im elften Jahre des Lebens oder nach der Empfängnis tritt ein Ksatriya in den Unterricht ein, nach Hiranyakeshin 1, 1, 4. Âpastamba 10, 4. Vaikhânasa 2, 3 im Sommer; im zwölften ein Vaishya, nach Hiranyakeshin Âpastamba Vaikhânasa im Herbst Doch kann die Aufnahme auch später stattfinden, je nach dem Familienbrauch (Pâraskara 2, 2, 4), denn bis zum 16. Jahr ist dazu die Zeit für einen Brahmanen nicht vorüber, für einen Ksatriya nicht bis zum 22., für einen Vaisya nicht bis zum 24. (Âshvalâyana Gautama Pâraskara Shankhâyana Vaikhânasa). Von da ab haben sie die Sâvitrî (das Lernen der Sâvitrî) und damit die Aufnahme verwirkt. Weder soll man sie als Schüler mehr aufnehmen, noch unterrichten, noch sie zum Opfer zulassen, noch mit ihnen verkehren (vy-ava-har) oder, wie Gautama 2, 10, 6 (vi-vah) sagt, sich mit ihnen verschwägern. Pâraskara fügt 2, 5, 42 noch die verschärfende Bestimmung hinzu, dass an die Nachkommenschaft solcher, die bis ins dritte Glied die Sâvitrî verwirkten, Sakramente (Samskâra's) und Unterricht nicht erteilt werden dürfen, und es bedarf erst des Vrâtyastomaopfers. (Kâtyâyana Shrautasûtra 22, 4, 2; cf. STENZLER'S Anmerkung zu Pâraskara — Vaikhânasa schreibt zur Reinigung den Uddâlakahoma, ein Ashvamedhabad oder den Vrâtyastoma vor —), um sie zu reinigen und zuzulassen. Aufnahmefest. — Am Tag der Aufnahme, der nach Hiranyakeshin 1, 1, 5 in der zunehmenden Monatshälfte, unter einem glücklichen Sternbild, besonders solchem mit männlichem Namen (so auch Vaikhânasa 2, 5) liegen soll, wird der Knabe geschoren, gebadet und geschmückt, auch gespeist (Gautama 2, 10, 7; Hiranyakeshin 1, 1, 7) und mit einem frischen Gewande angethan. Auch Brahmanen, nach Hiranyakeshin 1, 1, 6 in grader Zahl, werden bewirtet (Pâraskara Hiranyakeshin Âpastamba) und zu Segenswünschen veranlasst. Auf einem nach Ost, Nord oder Nordost geneigten oder ebenen Platz (Hiranyakeshin 1, 1, 9; »vor der Hütte« Gautama 2, 10, 15) brennt ein Feuer, das entweder durch Reiben erzeugt oder gewöhnlichem Feuer entnommen ist (Hiranyakeshin). Nach Âpastamba 11, 20 wird dies Feuer durch drei Tage bewahrt, also solange, als nach einigen Sûtren (Âpastamba 11, 20. 21. 26. Hiranyakeshin 1, 8, 1. 7) die feierliche Zeit des Upanayana dauert. An diesem Feuer, hinter dem Lehrer und Schüler stehen, der Lehrer mit dem Gesicht nach Osten, der Schüler nach Westen (Âshvalâyana 1, 20, 2; 2, 1, 28; etwas anders Gautama 2, 10, 17), geht die Ceremonie vor sich. Das Stehen betont Shankhâyana 2, 1, 29 noch besonders. Sehr ausführlich ist die Beschreibung bei Hiranyakeshin, der hier zugleich den Typus eines Darvihoma schildert. Die Reihenfolge der Ceremonien weicht in den Sûtren mehrfach ab; es wird genügen, im Wesentlichen Hiranyakeshin zu folgen. Südlich vom Feuer streut er Darbhagras auf den Sitz für den Brahman und nimmt mit zwei Sprüchen des Yajurveda. (»in mich nehme ich zuerst Agni auf usw.«; »Welcher Agni, o Manen, in unsre Herzen eingegangen ist usw.«) Agni in sich auf (cf. Kâtyâyana 17, 3, 27). Nördlich vom Feuer werden die notwendigen Utensilien hin gelegt, ein Stein (nur Hiranyakeshin 1, 7,17; 3, 14; Âpastamba Vaikhânasa Kaushika); ein frisches Kleid und ein Fell; Gürtel; Stab und 21 Stücke Holz oder soviel als Darbringungen zu machen sind; darauf bindet er die Paridhi's. Kleid und Fell. — Hiranyakeshin (l, I, 16; 4, 2) spricht nur von einem »ungebrauchten« (ahata) Kleid; Âpastamba 10, 10 von einem, das an demselben Tage gesponnen und gewoben ist; Gautama (2, 10, 8. 12) von »leinen, hänfenen, baum- und schafwollenen Kleidern«, von denen die beiden ersten für den Brahmanen, das baumwollene für den Kshatriya, das aus Schafwolle für den Vaishya bestimmt ist. Âshvalâyana l, 19, 9 von einem rotgefärbten (kâshâya) Kleide für den Brahmanen, einem krapproten (mânjishtha) für den Kshatriya und einem gelben (hâridra) für den Vaishya, im Fall sie Gewänder anlegen sollten; nach einer Bemerkung des Komm., die mir nicht in Einklang mit dem Text zu sein scheint, würden gefärbte Gewänder nicht notwendig sein. (Vgl. auch die Gesetzbücher Gaut. 1, 17 usw.). Das Obergewand bildet ein Fell. Nur Âpastamba 10, II spricht allgemein von einem Fell (ajina), während alle andren genauere Unterschiede machen und für den Brahmanen das Fell einer schwarzen Antilope (krshnâjina, aineya), von einem Ruruhirsch (raurava) für den Kshatriya, ein Ziegen- oder Kuhfell für den Vaishya vorschreiben. Wenn das gewünschte nicht da ist, so kann nach Pâraskara (2, 5, 20) für alle ein Kuhfell verwendet werden, weil das »das beste von allen« ist, oder nach Gautama, bei dem diese Vorschrift auch für Gewand, Gürtel und Stab gilt (2, 10, 14), ein ganz beliebiges. Nicht alle Sûtren schreiben ein doppeltes Gewand vor. Bei Âshvalâyana wählt man zwischen Gewand und Fell (cf. Komm. l, 19, 8); auch wie mir scheint, Shankhâyana. 2, 1, 14. Gürtel. — Nach der Mehrzahl der Lehrbücher wird auch der Gürtel je nach der Kaste aus verschiedenen Stoffen hergestellt; der für den Brahmanen aus munjagras; für den Kshatriya dient eine Bogensehne oder (nach Gautama 2, 10, 10) Kâshagras; für den Vaishya ein Wollenfaden (ûrnâsûtrî  Shankhâyana 2, 1, 17; âvî  Âshvalâyana 1, 19, 12; âvîsûtra Hiranyakeshin 1, 1, 17) oder Hanf (tâmbala Gautama 2, 10, 10 shânî Vaikhânasa 2, 3) oder mûrvâ (Pâraskara 2, 5, 23. Sanseviera Roxb.). Âpastamba 10, 11 spricht nur von einem dreifachen Gürtel aus Munjagras. Pâraskara schreibt für den Fall, dass es kein Munjagras (usw.) gibt, Kushagras, resp. Ashmantaka und Balbaja für die Gürtel (der drei Kasten) vor. (Vgl. Gauamadharmasûtra Shankhâyana 1, 15; Manu 2, 43 usw.). Wenn der Gürtel zerreisst und nicht wieder hergestellt werden kann, ist ein neuer zu machen und dazu einige Verse herzusagen, die man bei Shankhâyana 2, 13, 4 findet. Der Stab ist von Palâshaholz für den Brahmanen (Gautama braucht den Namen parna 2, 10, II) oder auch aus Bilvaholz (Shankhâyana 2, 1, 18; Hiranyakeshin 1, 1, 17, Vaikhânasa 2. 3); von Nyagrodha für den Kshatriya (Shankhâyana 2, 1, 19; Hiranyakeshin l, l, 17, Vaikhânasa 2, 3; Âpastamba u, 16: »ein mit dem oberen Teil nach unten gekehrter Zweig eines Nyagrodhabaumes« oder von Udumbara (Âshvalâyana l, 19, 13) oder Bilva (Pâraskara 2, 5, 26. Gautama 2, 10, 11); von Udumbara für den Vaishya (Shankhâyana 2, 1, 20; Pâraskara 2, 5, 27; Hiranyakeshin 1, 1, 17); von Badara oder Udumbara (Âpastamba I1, 16); von Bilva (Âshvalâyana.1, 19, 13). Doch erlauben einige Verfasser alle Baumsorten für alle Kasten (Âshvalâyana l, 20, 1; Pâraskara 2, 5, 28; Shankhâyana 2, l, 24) und Âpastamba nimmt ausdrücklich auf diese Vorschrift »einiger« 11, 17 Bezug. Aus Shankhâyana Vaikhânasa ist noch eine Vorschrift über die Länge zu regist.riren (2, 1, 21—23 resp. 2, 3). Danach soll der Stab eines Brahmanen bis zum Munde (OLD. »Nase«) nach Vaikhânasa keshânta, eines Kshatriya bis zur Stirn, eines Vaishya bis zum Haar, nach Vaikhânasa »bis zur Nase« reichen. (S. OLD. SBE. 29, 60 Anm. Vgl. Gautama 1, 26; Manu 2, 46; Karmaprakâsha 3, 8, 12). Nach Darbringung der Âjyaspende, während welcher der Schüler den Lehrer anfasst, lässt dieser ihn auf den Stein treten mit dem Spruch: »Betritt diesen Stein, sei fest wie ein Stein usw.« (a). Diese Ceremonie kennt ausser Hiranyakeshin nur noch Âpastamba 10, 9. Vaikhânasa 2, 5; Kaushika 54, 8. Hierauf folgt (1, 4, 4), stets unter Sprüchen, die die Mystik der Handlungen erkennbar machen, die Bekleidung mit dem neuen Gewände und mit dem Gürtel (b), der am Nabel dreimal, nach einigen zweimal von links nach rechts gebunden wird. Nach Shankhâyana 2, 2, 2 wird er mit 1, 3 oder 5 Knoten (je nach der Zahl der Rshi's, die in der Familie angerufen werden,, STENZLER zu Pâraskara 2, 2, 8) versehen. Auch die Opferschnur wird umgelegt (Shankhâyana 2, 2, 3). Hierauf bekleidet er ihn mit dem Fell (c), dessen Übergabe die andern Sûtren nicht besonders hervorheben und übergibt ihn (1, 4, 8) »dem Brahman« mit Sprüchen, die etwas je nach der Kaste verändert werden und das Wort shrotra, râshtra resp. posha enthalten (d). (Steht in den andern Sûtren nicht.) Hierauf folgt eine Speisung des Knaben (e) und danach die eigentliche Einfuhrung, die mit einem Zwiegespräch beginnt, dessen Wortlaut nicht in allen Sûtren genau derselbe ist. Nach einigen findet vorher noch eine Wasserweihe (f) statt. Nach Shankhâyana 2, 2, 4 z. B. füllt er seinen und des Schülers Anjali mit Wasser, nach Âpastamba 10, 12 giesst er eine Hand voll Wasser aus seinen Händen in die des Schülers, der sich damit selbst besprengt, bei Gautama (2, 10, 18) ist es ein mantrakundiger Brahmane, der südlich von ihm steht und seine, sowie des Lehrers Hände mit Wasser füllt. Aufnahme. — Während der Novize das Feuer umwandelt, sagt der Lehrer den Spruch: »Mit dem, der zu uns kommt, vereinten wir uns u.s.w.« (Hiranyakeshin 1, 5, 1. Gautama 2, 10, 20) und hierauf führen beide nach Hiranyakeshin dies Zwiegespräch: (g) Schüler: »Ich bin zum Studium (brahmacaryam) gekommen. Nimm mich auf. Ein Schüler (brahmacârin) will ich sein, von Gott Savitr getrieben.« Lehrer: »Wer bist du mit Namen?« Schüler: »NN.« Lehrer: »Glücklich möchte ich, o Savitr, mit diesem NN. das Ziel erreichen« und damit nennt er die beiden Namen des Schülers. Gautama (2, 10, 23) sagt, dass der Lehrer ihm einen Rufnamen (abhivâdaniya cf. 8 15) gebe, der von einer Gottheit, einem Nakshatra oder nach einigen vom Gotra abgeleitet ist. Die Unterschiede, die in dem Zwiegespräch zwischen den einzelnen Schulen herrschen, sind schon von WEBER (ISt. 10, 72) behandelt worden. Hier mag nur noch die Fortsetzung hinzugefügt werden, die es nach der Antwort des Schülers »ich bin NN., Herr« bei Shankhâyana 2, 2, 5 ff. erfährt: Lehrer: »Bist du von demselben Rsi?« — Schüler: »Von demselben, Herr!« Lehrer: »Erkläre dich als Schüler!« Schüler: »Ich bin ein Schüler, Herr!« Die letzte Aufforderung und Antwort tritt, wie es scheint, bei Shankhâyana anstelle des sonst dem Gespräch vorausgehenden und bei Shankhâyana fehlenden brahmacaryam âgâm. Eine Beziehung auf die Rsi's finden wir auch im Kaushika Shratasûtra 55, 12. Hierauf waschen beide sich ab (h). Es folgt eine Reihe von Ceremonien, die die geistige Gemeinschaft von Lehrer und Schüler bewerkstelligen und offenbar zauberische Kraft haben sollen. Die mannigfachen Abweichungen in Handlungen und deren Reihenfolge bei einzelnen Autoren lassen sich nicht berücksichtigen. Mit seiner Rechten berührt er die rechte Schulter des Schülers, mit seiner Linken die linke und führt (der Wortlaut ist nicht ganz deutlich) den rechten Arm des Knaben mit den Vyâhrti's und einem Verse an Savitr auf sich zu (upanayate) »auf Gott Savitr's Geheiss usw. führe ich dich ein« (i). Shankhâyana lässt 2, 2, 13 ff. einen andern Spruch bei denen sagen, die sich Anhänger wünschen, einen andern bei Kriegern, bei Kranken nur die Vyâhrti's. Dann ergreift er (ähnlich wie bei der Hochzeit) mit der Rechten dessen Rechte sammt dem Daumen: »Agni ergriff deine Hand, Soma ergriff deine Hand, Savitr ergriff deine Hand usw. Agni ist dein Lehrer« (k). Nicht erhebliche Unterschiede wird man bei Gautama 2, 10, 26. Âshvalâyana 1, 20, 4—6 usw. finden. Darauf weist er ihn in seine Pflichten mit einem Spruch ein, der in allen Sûtren wesentlich gleichlautend wiederkehrt: »Auf Gott Savitr's Geheiss sei Brhaspati's Schüler, NN., geniesse, Wasser, lege Brennholz an, thue dein Werk, schlafe nicht bei Tage.« (l). Shankhâyana fügt (2, 4, 5) hinzu: »Hemme deine Rede bis zum Anlegen des Holzscheits.« Âshvalâyana 1, 22, 2 (bei dem diese Einweihung erst auf den Unterricht in der Sâvitrî folgt): »Deinem Lehrer unterthan studire den Veda.« Hierauf geschieht die Berührung des Herzens (m), mit bestimmt vorgeschriebener Bewegung der Arme (siehe noch besonders Shankhâyana 2, 3, 2) und dem Zauberspruch: »In meinem Herzen wohne dein Herz, meinem Geist folge mit deinem Geist, höre mein Wort einträchtigen Sinnes usw.«, sowie die Berührung des Nabels (n); eine grosse Reihe von Weihesprüchen, ferner Sprüche, die er in das rechte und linke Ohr flüstert (o), worauf er seinen Mund mit dem des Knaben in Berührung bringt und flüstert: »Weisheit gebe dir Indra usw.« (p). Zum Schluss übergiebt er ihn Bhüta's und Göttern (kashaka, antaka usw., cf. auch Kaushika 56, 13) (q); Shankhâyana 2, 3, 1 erwähnt nur Götter (Agni, Indra, âditya, Visve devâh). Mehrere Abweichungen bei Pâraskara Das Hersagen der Sâvitrî. — Nach jenen vorbereitenden, in den einzelnen Sûtren stark modificirten Ceremonien lehrt er die Schüler die Sâvitrî. Der Zeitraum, nach dem es geschieht, wird von verschiedenen Lehrern verschieden angegeben. Shankhâyana 2, 5, 1—3 setzt ihn auf ein Jahr oder drei Tage fest, gestattet aber auch, sie sofort zu lehren. Pâraskara 2, 3, 6 auf ein Jahr, sechs Monat, 24, 12, sechs oder drei Tage; einem Brahmanen aber soll er die Gâyatrî sofort hersagen (cf. STENZLER'S Anm.). Hiranyakeshin unterscheidet zwischen einem vorher schon eingeführten und einem noch nicht eingeführten — bei letzterem müssen erst drei Tage vergehen — citirt jedoch auch die Ansicht des Pushkarasâdi, der die sofortige Hersagung vorschreibt. Nördlich vom Feuer lassen sich Lehrer und Schüler nieder, dieser mit dem Gesicht nach Westen, dieser nach Osten, auf Darbhagras, dessen Spitzen nach Norden gerichtet sind (Gautama). Der Schüler beugt das Knie (Âshvalâyana 1, 21, 5; Gautama 2, 10, 36), erfasst mit der Rechten den rechten Fuss des Lehrers (Âpastamba 11, 8) oder die Füsse und sagt: adhîhi bho sâvitrîm bho anubrûhi (Âshvalâyana 1, 21, 4; Hiranyakeshin 1, 6, 10); adhîhi bhoh sâvitrîm me bhavân anubravitu Gautama 2, 10, 38 usw. (vgl. auch Rgveda-Prâtisâkhya ed. M. MÜLLER S 831 ff. und die Gesetzbücher wie Gautama 1, 46). Als Sâvitrî gilt bei Shankhâyana 2, 5, 4—7. Pâraskara 2, 3, 7—9 für den Brahmanen eine Gâyatrî, für den Ksatriya eine Trishthubh (Rgveda. 1, 35, 2), für den Vaisya eine Jagati (Rgveda 4, 40, 5 oder 1, 35, 9 oder auch andere Verse, s. STENZLER und OLDENBERG) Nach der (von Hiranyakeshin 1, 6, 11 vorgeschriebenen) Hersagung des Spruches Taitirîyasamhitâ. 2, 3, 14, 3 spricht er die Sâvitrî vor, zuerst Pâda-, dann halbversweise, dann ganz ohne abzusetzen. Hiranyakeshin giebt nach Art einer Paddhati genau den Modus an. Âpastamba 11, 10 ff. lässt am Anfang und Ende der Pâda's resp. Halbverse die Vyâhrti's einzeln einfügen, die letzte bei der ganzen Sâvitrî (cf. auch G, 2, 10, 40). Âshvalâyana 1, 21, 6 ordnet an, die Sâvitrî (vom Schüler) »nach dessen Kräften« hersagen zu lassen (cf. Divyâvadâna p. 638). Anlegung von Brennholz folgt bei Hiranyakeshin (und Vaikhânasa) erst auf die Hersagung der Sâvitrî. Sieben frische, prâdeshalange Palâshascheite, deren Spitzen nicht abgebrochen sind, legt er mit Butter getränkt an und zwar erst eins, dann zwei, dann vier mit dem Mantra »Agni brachte ich ein Scheit.« In andern Sûtren wird das Anlegen eines Scheites schon vor dem Unterricht in der Sâvitrî vorgeschrieben (Shankhâyana 2, 4, 6. Âshvalâyana 1, 20, 11). Das kann leise geschehen; nach »einigen« (wie Âshvalâyana sagt) mit dem auch von Hiranyakeshin verwendeten Spruch. Übergabe des Stabes findet nach der Mehrzahl der Sûtren hier statt (Âshvalâyana 1, 22, 1, der erst hier die Bekleidung mit dem Gürtel (b) und die Einweisung in die Pflichten (l) vornehmen lässt. Âpastamba 11, 15. Hiranyakeshin 1, 7, 11; Shankhâyana 2, 6, 2; Gautama 2, 10, 41). Nur Pâraskara 2, 2, 11 wählt einen früheren Zeitpunkt. Einen anderen erwähnt noch Shankhâyana 2, 11, 4. (Man vgl. auch den Stab, den der Opfernde bei der Weihe zum Somaopfer trägt Kâtyâyana 7, 4, 1. 2). Shankhâyana 2, 13, 3 schreibt dem Schüler vor, zwischen sich und dem Stabe keinen Durchweg zu lassen. Ausser dem Stab empfängt er bei Hiranyakeshin 1, 7, 11 ein Gefäss (zum Betteln). Am Schluss erhält der Lehrer eine Liebesgabe als Opferlohn, nach Hiranyakeshin noch vor dem dandapradâna. Ausserdem gebührt ihm »das was der Schüler bei der Aufnahme trägt« (Shankhâyana 2, 1, 25; Âpastamba 11, 26). Aus Âpastamba verzeichne ich (11, 18), dass der Lehrer nach empfangener Liebesgabe ihn aufstehen heisst und der Schüler die Sonne verehrt. Wenn der Lehrer wünscht, er möge sich ihm nicht entfremden, so ergreift er mit einem darauf bezüglichen Spruche seine Hand (Mantrapâtha. 2, 5, 6) Bei Hiranyakeshin (1, 7, 10) übergiebt der Lehrer den Schüler der Sonne und verehrt sie selbst mit mehreren Sprüchen. Das vrata dauert drei Tage, wie aus Âpastamba, Hiranyakeshin und Gautama hervorgeht. Nach Âpastamba (11, 20) unterhalten sie das Upanayanafeuer durch drei Tage. Während derselben Zeit isst er weder gesalzene noch gewürzte Speisen (Gautama 2, 10, 47; Âpastamba 11, 21; Hiranyakeshin 1, 8, 2). Hiranyakeshin giebt noch genauere Vorschriften. Nach Ablauf der drei Tage werden die Brahmanen gespeist und zu Glückwünschen veranlasst." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. -- Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 50-54]

7.3. Upanayana: Manu II,36-64

Abb.: Upanayana, Chennai, 2000 [Bildquelle: http://www.swaminarayan.org/vicharan/2000/01/01/photo/chennai/index.htm. -- Zugriff am 2004-02-01] 

[Section XIII. Upanayana—Initiation.]

36. IN THE EIGHTH YEAR FROM CONCEPTION ONE SHOULD PERFORM THE INITIATION OF THE BRAHMANA; OF THE KING IN THE ELEVENTH YEAR FROM CONCEPTION ; AND OF THE VAISHYA IN THE TWELFTH.

Medhâtithi: Counting from the year that one spends in the mother's womb, when the child reaches the eighth year;—the term 'garbha' stands for the year spent in the womb; this indication being due to the presence of the term'year' 'abda'; certainly the 'year' could never be the 'eighth' from 'garbha' if this latter were taken in its direct sense;—in this year one should perform the Initiation of the Brahmana, The term 'aupanâyanam' stands for 'upanayanam,' the 'an' affix having the reflexive sense; and the lengthening of the vowel in the latter term ('nayanam') being in accordance with (Pânini 6.3.198); or the lengthening of the vowels of both terms ('upa ' and  'nayanam') may be regarded as a Vedic anomaly. 'Upanayana,' Initiation,' is the name of a sacrament described in the Grhyasûtras and well-known to Vedic scholars, its other name is 'Maunjî-bandha,' 'Girdle-Investiture.' That ceremony by which the child is taken over to— made over to—(upanîyata)—the teacher, for the purposes of teaching—and not for any such other purpose as the building of a wall, or the making of a mat—is what is called 'Upanayana.' It is the name of a particular sacramental rite. 'Of the King in the eleventh year from conception';—for the Kshattriya the ceremony should be performed in the eleventhyear 'from conception'—i.e., 'beginning from conception' or 'after conception.' The term ' king' 'râjan' (in 'râjnah') should be taken as standing for the Kshattriya caste; and does not necessarily mean one who is a duly anointed king; firstly because such is the sense in which the word is generally used in books ; secondly because in the present context it occurs along with the terms 'Brahmana' and the rest (which are all denotative of castes); and thirdly because we find the term 'Kshattriya' used in the rules that follow regarding the details of the ceremony; eg., it is said that 'the girdle of the Ksattriya should consist of the bow-string' (below, Verse 42). It is true that the term ' king' is sometimes usvd in the sense of the ' rulers' of 'countries,'and as such applied to Vaishyas and other castes also; but such usage is purely figurative and indirect And the figurative meaning of a word can be accepted only when the original direct meaning is found inapplicable. That the term 'king' in the text stands for the Kshattriya is shown by the following words of the author of the Grhyasûtra— 'One should initiate the Brahmana in the eighth year, the Kshattriya in the eleventh and the Vaishya in the twefth.' It is on this understanding that the revered Pânini derives the word 'râjya' (' Kingship') from the word 'râjan' (King), explaining it as 'the function the King,' and hence used in the ordinary sense of 'lord of country ' [i.e., the ' function of ruling a country really belongs to the Ksattriya caste, and when persons of other castes are called 'King' their title is based upon their doing ' the work of the King']. Of the Vaishya, the ceremony should he performed in the twelfth year from conception.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama-Dharmasûtra, 1-7, 8, 13.—'For the Brahmana, the Upanayana during the eighth year;—for the Kshattriya and the Vaishya, during the eleventh and twelfth years, respectively.' Gautama (Aparârka, p. 33).—'Initiation during the eighth, fifth or ninth year; the eighth year from conception is the time fixed for all, the ninth or the fifth only for those with distinct motives.' Baudhâyana-Dharmasûtra, 2.8-10.—'The years in this connection being computed from conception,—the Upanayana of the Brahmana should be performed during the eighth year;— three years after the eighth, of the Kshattriya;—and after one more year, of the Vaishya.' Vasishtha-Smrti, 11.44.—'The Upanayana of the Brahmana should be done during the eighth year from conception, of the Kshattriya during the eleventh year from conception, and of the Vaishya during the twelfth year from conception.' Vishnu, 27.15-17.—'The Upanayana of the Brahmana during the eighth year from conception ; of the Kshattriya during the eleventh year from conception; of the Vaishya during the twelfth year from conception.' Yâjnavalkya, 1.14.—'The Brahmana's Upanayana should be performed either during the eighth year from conception, or during the eighth year (from birth); the Kshattriya's during the eleventh year; the Vaishya's during the twelfth year ; according to some, it is to be done in accordance with the practice prevailing in the family.' Âshvalâyana-Grhyasûtra, 1.19.1-4.—'The Brahmana's Upanayana should be done during the eighth year, or during the eighth year from conception; the Kshattriya's during the eleventh year ; the Vaishya's during the twelfth year.' Pâraskara-Grhyasûtra, 1-2.1-3.—'The Brahmana's Upanayana should be performed during the eighth vear, or during the eighth year from conception; the Kshattriya's during the eleventh year; the Vaishya's during the twelfth year.' Gobhila-Grhyasûtra, 1.10.1-3.—'The Upanayana of the Brahmana should be done during the eighth year from conception ; of the Kshattriya, during the eleventh year ; of tbt» Vaishya, during the twelfth year.' Âpastamba-Dharmasûtra, 1, 19.—'The I'panayana of the Brahrnana should he done during the spring, of the Kshattriva during the summer, and of the Vaishya, during the autumn. Of the Brahmana during the eighth year from conception, of the Kshattriva, during the twelfth year from conception.' Shruti (Vîra-Samskâra, p. 339).—'The Upanayana of the Brahmana should be performed when he is eight years old.' Âshvalâyana-Smrti (Do., p. 340).—'The Brahmana should acquire the 'twice-born' state during the eighth year from conception, or during the eighth, or the tenth year; the Kshattriya during the eleventh year : and the Vaishya during the twelfth year.' Nârada (Do., p. 341).—'For the Brahmana, the Upanayana should he performed during the eighth year, either from conception or from birth ; for Kshattriyas during the eleventh year, and for Vaishyas during the twelfth year.' Paithînasi (Do., p. 340).—'The Upanayana of the Brahmana should be performed during the fifth year from conception or during the eighth year from conception; of the Kshattriya during the eleventh year from conception; of the Vaishya, during the twelfth year.' Laugâkshi (Do., p. 341).—'The Brahmana's Upanayana during the seventh year; of the Kshattriya during the ninth year, and of the Vaishya, during the eleventh year.' Budha (Aparârka, p. 31).—'The Brahmana should get himself initiated in his eighth year from conception, during the spring.' Shaunaka (Do.).—'One should initiate the Brahmana in his eighth year, or in his eighth year from conception; the Kshattriya in the eleventh and the Vaishya in the twelfth year.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

37. THE BRAHMANA DESIROUS OF BRAHMIC GLORY, IT SHOULD BE DONE IN THE FIFTH YEAR; FOR THE 'KING ' DESIROUS OF POWER, IN THE SIXTH ; AND FOR THE VAI8HYA DESIROUS OF BUSINESS, IN THE EIGHTH.

Medhâtithi What belongs to the father is here attributed to the child ; the desire—' May my son attain Brahmic glory!'—resides in the father; and this desire being attributed to the child, the latter is spoken of as 'desirous of Brahmic glory.' The child itself is too young to have the said desire. "In that case the action done by one person would have its result accruing to a totally different person; and this would involve the absurdity of a man acquiring what he has not earned. And the assertion that the result accrues to the child without his desiring it is one that is contrary to all reason and scriptural authority." There is no force in the objection. The case in question is analogous to that of the Shyena sacrifice; the Shyena is performed by a man seeking to encompass death, and this death folls upon the person against whom the performance is aimed (and not on the performer himself). It might be argued .that—"in this case the result actually accrues to the person seeking for it; it is the sacrificer who desires the death of his enemy; and it is he who obtains this result; so that the result of the act does not accrue to a person that did not perform it."—But in the present case also, the result, in the shape of 'having a child with the particular qualification,' accrues to the performer of the Initiation (the father); just as the good health of the child brings pleasure to the father, so also the Brahmic glory of the son would be a source of pleasure to the father; so that the result here also would accrue to the performer, who had sought for it. Further, it is only from the construction of the actual words used that we can ascertain the meaning of the scriptural texts; arid in the present context, the only construction found possible is that the father should perform the ceremony with the desire of a certain result to accrue to his son; and there are no grounds for abandoning this natural construction of the words. This same explanation applies also to the case of the benefits of the after-death riles accruing to the father (even though performed by the son); as in that case also the performer is the son, and the result is the satisfaction of the father. . Further, we have the text—' Thou art my very self called the son'—which shows that when the after-death rites are performed by the son, it.is the father himself (in the shape of the son) that makes the offerings to himself ; specially as it was with a view to this alone that the father begot the son. Then again, in the Sarvasvâra sacrifice (which is performed by one who wishes to bring about his own death and translation to heaven),—even after the sacrificer himself has died, the subsequent details have got to be performed: and in this performance also the same sacrificer is regarded as the 'performer,' in view of the direction that he has given to the Brahmanas—'O Brahmanas, please complete this sacrifice,'— as also of the sacrificial gifts and appointments made by him; by virtue of which the said sacrificer is regarded as the actual instigator or employer of the officiating priests. In the same manner, in the case in question also, in as much as the son was begotten for the purpose of performing the funeral rites, these rites, though performed (by the son) for the sake of the father, are regarded as performed by the father himself. 'Brahmic glory' is proficiency in Vedic learning. 'Power'—is strength, moral as well as physical; moral strength consisting in courage and energy; and physical strength in the possession of elephants, horses, infantry and full treasury. It is with reference to this that we have the assertion—'the full development of kingly power consists in the excellence of military organisation.' 'Îhâ,' 'business' is action, i.e., agricultural and commercial transactions carried on by means of large capital. In all cases, the number of years is to be counted 'from conception'; this phrase (occurring in the preceding-verse) being construed with the present verse also. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama-Dharmasûtra, 1,7-8.—'When special results are desired, during the ninth or the fifth year.' Âpastamba-Dharmasûtra, 1.21-26.—'During the seventh year, if Brahmic glory is desired for the boy; during the eighth year, if longevity is desired; during the ninth year, if brilliance is desired ; during the tenth year, if possession of much food is desired; during the eleventh year, if efficiency of sense-organs is desired ; during the twelfth year, if possession of cattle is desired.' Ushanas (Vîra-Samskâra, p. 345).—'The Upanayana of the Brahmana should be done during the fifth year from birth, of the Kshattriya during the sixth, and of the Vaishya during the seventh year,—if strength is desired.' Vasishtha (Vîra-Samskâra, p. 315).—'For the Brahmana if Brahmic glory is desired, his Upanayana should be performed during the eighth year (either from conception or from birth) ; if food is desired, during the ninth year ; if intelligence is desired, during the tenth year: if possession of jewels is desired, during the eleventh year; if bodily stoutness is desired, during the twelfth year.' Angiras (Do,, p. 346).—'For the Kshattriya desiring prosperity or strength, it should be performed during the sixth or the twelfth year, respectively ; for the Vaishya desiring success in agriculture or longevity, it should be performed during the eighth or fourth year, respectively.' Baudhâyana (Do., p. 346).—'During the seventh year, if Brahmic glory is desired; during the eighth, if longevity is desired; during the ninth, if brilliance is desired ; during the tenth, if food is desired ; during the eleventh, if efficient sense-organs are desired; during the twelfth, if cattle is desired ; during the thirteenth, if intelligence is desired ; during the fourteenth, if stoutness is desired ; during the fifteenth, if the birth of a brother's son is desired ; and during the sixteenth, if all desirable things are desired.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

38.  FOR THE BRAHMANA THE SÂVITRÎ DOES NOT LAPSE TILL THE SIXTEENTH YEAR; FOR THE KSHATTRIYA TILL THE TWENTY-SECOND YEAR; AND FOR THE VAISHYA TILL THE TWENTY-FOURTH YEAR.

Medhâtithi: For the Initiatory Rite, the principal as well as the optional time have been prescribed. From this it would seem that if, on account of the death of the father, or by reason of illness and such other causes, the boy remains uninitiated and the prescribed time has gone by, — he becomes unfit for initiation ; this idea being countenanced by the fact that, even though the prescribed time is a secondary factor in the rite, yet on the lapse of that time, the performer's title to the performance ceases; just as we find in the case of omission of the Agnihotra-offerings after the prescribed morning and evening have gone by. It is with a view to this that the present verse propounds an exception to the general rule, and lays down the necessity of performing the rite even after the passing off of the prescribed time. Till the end of the sixteenth year after conception, the Brahmana's title to the Initiatory Rite does not cease. The term 'Sâvitrî' in the text stands for the 'Bite of Initiation,' which is the means whereby the teaching of the Sâvitrî is accomplished. 'Does not lapse,' i.e., does not become out of date. Similarly 'for the Kshattriya till the twenty-second year,' — i.e., for the person belonging to the Kshattriya caste. The term 'bandhu' is used sometimes in a deprecatory sense ; e.g., in such passages as — 'how doth thou know this. O Brahma-bandhu! (wretched Brahmana) ?';— sometimes it is used in the sense of 'family' ; e.g., in the passage — ' the possession of a number of villages, the presence of a large following, extensive family-connections (bandhutâ), and alliances, — these are not to be trifled with even by Indra himself; what to say of persons possessing only parts of the earth!';— in some cases it also means 'substance'; e.g., in Pânini's Sûtra (5.4.9)—'a word ending with the term jâti takes the affix cha, when it denotes bandhu (i.e., a substance belonging to a particular class).' In the present context the first two meanings of the term 'bandhu' being inapplicable, we take it in the third sense. The nominal affix (dat) in the term 'dvâvimshah' means that which completes the number twenty-two, i.e., the twenty -second. 'For the Vaishya till the twenty-fourth year'.—Here also though the presence of the 'dat'-affix implying completion was necessary, yet it has not been used in view of metrical contingencies; but the sense is there all the same. That this must be so is proved by the fact that the number 'twenty-four,' which denotes the entire lot of twenty-four years, could never form the limit of anything; while the 'twenty-fourth year' which is one part of the 'twenty-four,'can. very well form the limit. People explain the particle 'â' as denoting inclusion. In support of what is said in this verse people cite the Vedic text—'The Brahmana should be initiated with the Gâyatrî, the Kshattriya with the Trishtup and the Vaishya with the Jagatî' [the Gâyatrî metre containing 24, three times eight, the Trishtup 33, three times eleven, and the Jagatî, 48, four times twelve, syllables]; the ages spoken of in the text (16, 22 and 24) suffice to complete two quarters of each of the three metres ; up till then the metres retain their force and do not abandon the castes that form their receptacles ; when however the third quarter has passed, they lose their essence, become aged and having their force reduced, they disappaer, just as the man becomes old at 50 (which represents two quarters of his life of 100 years). It is for this reason that the said metres abandon their respective castes, when they find that they have not been studied by them; and it is thus that (after the said ages) the Brahmana ceases to be 'related to the Gâyatrî,' the Kshattriya ceases to be 'related to the Trishtup' and the Vaishya ceases to be ' related to the Jagatî.' ' Sâvitrî'—is the name of that verse which has Savitr [Gott "Sonne"] for its deity; and that such a verse is the Gâyatrî has been shown above, on the strength of the Grhyasûtras.  "Dass wir des Gottes Savitar begehrtes Licht erlangten doch, Der unsre Bitten fördere." [Übersetzung. Hermann Grassmann, 1876]] For the Kshattriya, the 'Sâvitrî' is the verse  krshnena, etc. (Rgveda, 1.35.2; Vajasaneya, 33.43), which is in the Trishtup metre; [ आ कृ॒ष्णेन॒ रजसा॒ वर्त॑मानो निवे॒शयन्न॒मृतं॒ मर्त्यं च । हि॑र॒ण्ययेन सविता रथेना देवो याति॒ भुव॑नानि॒ पश्यन् ।। "Er, der herbeieilt durch den dunklen Luftraum, zur Ruhe legt, was sterblich, was unsterblich, Gott Savitar auf seinem goldnen Wagen kommt her zu uns, beschauend alle Wesen." [Übersetzung. Hermann Grassmann, 1876]] and for the Vaishya, it is the verse 'Vishvâ rûpâni, etc.' Rgveda, 5.81.2 ; Vajasaneya, 12.3. [विश्वा॑ रू॒पाणि॒ प्रति॑ मुञ्चते कविः प्रासा॑वीद्भद्रं द्वि॒पदे॒ चतु॑ष्पदे । वि नाकमख्यत्सविता वरेण्यो नु॑ प्र॒याणमु॒षसो वि रा॑जति ।। "In alle Farben kleidet sich der weise Gott, er schaffet Segen für den Menschen und das Vieh; Den Himmel machte hell der schöne Savitar; der Morgenröthe folgt er nach auf ihrer Bahn." [Übersetzung. Hermann Grassmann, 1876]] [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen zu 38 + 39: Vishnu, 1.27.26.— (Exactly the same words as in Manu.) Gautama-Dharmasûtra, 1.14.16.—'For the Brahmana, the Savitrl does not lapse till the sixteenth year; for the Kshattriya, till the twenty-second year; for the Vaishya till two years longer.' Baudhâyana-Dharmasûtra, 1.2.13.—'There is no lapse for these till the sixteenth, the twenty-second and the twenty-fourth year, respectively.' Âpastamba-Dharmasûtra, 1.1.27.—'Till the sixteenth year there is no lapse for the Brahmana; till the twenty-second, for the Kshattriya; and till the twenty-fourth, for the Vaishya ; till then they would be fit for keeping the observances that we are going to describe.' Vasishtha-Smrti, 11.51.53.—'For the Brahmana, the time does not lapse till the sixteenth year ; for tho Kshattriya, till the twenty-second year; for the Vaishya, till the twenty-fourth year.' Âshvalâyana-Grhyasûtra, 1.19.5-6.—'For the Brahmana, the time does not lapse till the sixteenth year; tor the Kshattriya, till the twenty-second year; for the Vaishya, till the twenty-fourth year; after this, they become lapsed from the Sâvitrî.' Pâraskara Grhyasûtra, 2.5.36-38.—'.For the Brahmana, the time does not become lapsed till the sixteenth year ; for the Kshattriya, till the twenty-second arid for the Vaishya till the twenty-fourth year.' Paithînasi (Vîra-Samskâra, p. 312).—'The twelfth, the sixteenth and the twentieth years are the times not deprecated.' Yâjnavalkya (Vîra-Samskâra, p. 342).—'The time for Upanayana extends up to the sixteenth, the twenty-second and the twenty-fourth year, for the Brahmana, the Kshattriya and the Vaishya, respectively.' Yâjnavalkya 1.38 (Vîra-Samskâra, p. 347).—'After these years all the three become fallen, excluded from all religious rites; and become apostates, deprived of the Sâvitrî, until they perform the Vrâtyastorna.' Vyâsa (Vîra-Samskâra, p, 348).-—'Sixteen years, twenty-two years and twenty-four years constitute the time for Upanayana.' Shankha (Vîra-Samskâra, p. 343).—'Sixteen years have been prescribed for the Brahmana, twenty-two years for the Kshattriya and twenty-four years for the Vaishya.' Yama (Vîra-Samskâra, p. 343),—'He who has dropped the Sâvitrî for fifteen years, should keep the observance after having shaven his head along with the Shikhâ.' Yama (Vîra-Samskâra, p. 347).—'The apostates, fallen from Sâvitrî, should be studiously shunned.' Âshvalâyana-Smrti (Vîra-Samskâra, p, 343).—'Sixteenth is the limit for Brahmanas for securing the status of the twice-born; twenty-second for Kshattriyas ; and twenty-fourth for Vaishyas.' Âshvalâyana-Smrti (Vîra-Samskâra, p. 347).—'After this, not having acquired the status of the twice-born, they fall and become apostates, excluded from Vedic rites.' Vasishtha (Vîra-Samskâra, p. 345).—'The Brahmana who has passed his sixteenth year, should not have his Upanayana performed ; the Kshattriya after the twentieth year : and the Vaishya after the twenty-fifth year.' Shankha (Vîra-Samskâra, p. 347).—(Has the same definition of the 'Apostate' as Yâjnavalkya.) Yama (Vîra-Samskâra, p. 347).—(Same as Manu, 39.) [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

39.  BEYOND THIS, ALL THESE THREE, NOT HAVING RECEIVED THE SACRAMENT AT THE PROPER TIME, BECOME EXCLUDED FROM SÂVITRÎ (INITIATION), AND THEREBY COME TO BE KNOWN AS 'VRÂTYAS' (APOSTATES), DESPISED BY ALL GOOD MEN.

Medhâtithi: 'Beyond' — after — the said time, 'all these three' castes — the Brahmana and the rest ; — 'at the proper time' — at the exact time prescribed for each caste, or even at the secondary period permitted ; — 'not having received the sacrament,'— not having their Upanayana-Ceremony performed ; — 'excluded from Sâvitrî' — become fallen off from Initiation; and also 'come to be known as Vrâtyas' — 'despised,' looked down upon, 'by all yood men,' by respectable and cultured people. This verse is intended to explain the signification of the well known name 'Vrâtya.' That they become excluded from Initiation has already been implied in the preceding verse. It has been said that they 'are despised by good men '; the next verse explains the nature of contempt in which they are held. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: siehe bei Vers 38

40. THE BRAHMANA SHOULD NOT IN ANY CASE, EVEN IN TIMES OF DISTRESS, ESTABLISH SPIRITUAL OR UTERINE RELATIONSHIP WITH THESE PERSONS, UNTIL THEY HAVE BEEN DULY PURIFIED,

Medhâtithi: 'With these'—Vrâtyas ;—'until purified '—by expiatory rites;—'duly,' i.e., according to rules laid down in the scriptures laying down expiatory rites ; e.g., 'making them undergo three Krchchhras, etc., etc.;'—'even in times of distress'— i,e., under no circumstances however distressful ;—»c should not establish,'enter' into, 'relationship' with them. The question arising as to whether or not this prohibits all kinds of relationship, the text supplies the answer in the negative—'spiritual or uterine.' The term 'brahma,' 'spirit' here stands for the Veda; and it is relationships through the Veda that are prohibited ; such relationships as officiating at sacrifices, teaching and accepting gifts ; the meaning being that one should neither officiate at their sacrificial performances, nor appoint them to officiate at sacrifices, they should not be taught, nor should one read with them. Since it is only one who knows the meaning of the Veda that is entitled to accept gifts, the accepting of gifts also becomes 'Vedic' or.. ' spiritual' relationship. 'Uterine relationship'—-the giving and taking of daughters in marriage. The specification of the 'Brahmana' is intended to be illustrative only. The sense of all this is that, in view of the disqualification here described, the boy whose father is no more should, if be is intelligent, try to avoid the disqualification, by presenting himself (at the proper time) for Initiation. To this end we have the Shruti—"Satyakâma Jâbâla went to Gautama Hâridrumata and said—' I shall, sir, live with you as a religious student"; where the boy himself requested the teacher to initiate him. The initiating of boys is however entirely optional ; so that if the teacher should be found unwilling to take up the initiation, he should be appealed to by the boy by means of presents, etc. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

This verse is quoted in Prâyashcittaviveka (p. 144); —and in Smrtichandrikâ (Samskâra, p. 73), which explains 'brahma-sambandha' as 'teaching and so forth,' and 'apûtaih' as those who have not performed the prescribed expiatory rites. It is quoted in Parâsharamâdhava (Âcâra, p. 446);— and also in Vîramitrodaya (Samskâra, p. 349), which explains the term 'apûtaih' as 'those who have not performed the prescribed expiatory rites;' and the 'relationships' referred are explained as standing for Initiation, Reading, Teaching, Sacrificing and Receiving gifts. This verse is quoted in Aparârkca (p. 68) in support of the view that dealings are permitted with such men as may have performed the expiatoiy rites laid down for the omission of the sacraments;—it adds that this is made clear by the epithet 'Apûtaih.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen: Âpastamba-Grhyasûtra, 1.1.33 ; 1.2.6.—'With these (apostates) one should avoid association, dining and marriage ; in the event of their being desirous of expiating (the omission and the consequent apostacy), they should keep, for twelve years, the observances relating to Vedic studies, and then undergo the Upanayana, and be sprinkled with water with Pâvamânî and other mantras.' Vasishtha-Smrti, 11.55.—'They should not perform their Upanayana, nor teach them, nor sacrifice for them, nor marry them.' Âshvalâyana-Grhyasûtra, 1.19.7.:—'They should not perform their Upanayana, nor teach them, nor sacrifice for them, nor have any dealings with them.' [The Vîra-Samskâra, p. 349, explains 'dealings' to mean 'marriage-connection.'] Pâraskara-Grhyasûtra, 2.5.40.—[Exactly the same as above.] Gobhila-Grhyasûtra, 2.10,6,—'They should not perform their Upanayana, nor teach them, nor sacrifice for them, nor have marriage-relations with them.' Baudhâyana-Smrti (Vîra-Samskâra, p. 348).—'There are no rites for the apostate until he passes through the Upanayana; so long as he is not born in the Veda, he remains like a Shûdra.' Âshvalâyana-Smrti (Vîra-Samskâra, p. 349).—'No dealings—either Vedic (tutorial), or marital or commercial,— should be ever held with them by any cultured person who is true to his dharma.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

41. BRAHMACÂRIS SHOULD WEAR THE SKIN OP THE BLACK (DEER) [Antelope cervicapra], OF THE RURU DEER [Antilope picta] AND OF THE GOAT RESPECTIVELY ; AND ALSO THE CLOTH OF HEMP, FLAX AND WOOL.'

Medhâtithi: Though the term 'Krshna,'  'black,' is applied to everything that may be endowed with the quality of blackness,—as we find in the expressions 'the black cow,' 'the black blanket,' and so forth,—yet, in the present context, it is clearly recognised as standing for the 'black deer'; firstly because of its occurring along with the 'skin of the Ruru deer,' and secondly because of the directions contained in other Smrtis (which clearly mention the black deer). [Es handelt sich um die indische schwarze Antelope ("black buck", Antelope cervicapra L.) Abb.: Antelope cervicapra. Die schwarzen Tiere sind Männchen, die Weibchen sind bräunlich gefärbt. [Bildquelle: http://www.touristplacesinindia.com/kanha/tourist-attractions.html. -- Zugriff am 2004-02-12] Abb.:  Antelope cervicapra, männliches Tier, Bildausschnitt, Ajmer, um 1700 [Bildvorlage: http://www.hitchams.suffolk.sch.uk/india_art/sacred_black_buck.htm. -- Zugriff am 2004-02-12] 'Ruru'—is a particular species of the deer. Abb.: Ruru (Antilope picta) [Bildquelle: http://www.saxonia.com/galerie/002136.htm. -- Zugriff am 2004-01-28} 'Basta'—is the goat. In all the three words ('kârshna'— 'raurava'—'vâsta') the nominal affix (an) denotes either formation or constitution (i.e., either 'formed out of' or 'consisting of'). 'Should wear';—the Brahmana should cover his body, with the skin of the black antelope, the Kshattriya with the skin of the Ruru deer and the Vaishya with the skin of the goat. And also cloth made of shana (hemp), kshumâ (flax), and ûrnâ (wool). The particle 'ca' ('and also') has the cumulative force. The cloth made of hemp and the rest are not to be used as upper garments ; and the skins are to be used as upper garments ; as such is the proper course. For Kaupîna (loin-slip) and wrapping, the cloth is to be used. 'Respecting' ;—i.e., each of the three castes is not related to all the clothing that is mentioned ; nor are they to be connected in the reverse order ; in fact the first Brahmacârî is connected with the first skin and first cloth, the second with the second and so forth, as we have shown. An objection is raised—"Even without the express mention (of the respective order), it would be understood through usage; for instance, such expressions as 'shattered, scattered and burnt by thunder, wind and fire' are always understood to mean 'shattered by thunder,' 'scattered by the wind' and 'burnt by fire' (even though respectivity is not expressly mentioned)," Answer.—This could be so understood if the three Brahmacâris had been mentioned separately, and if the number (of Brahmacâris and the clothings) were the same. In the present instance, however, we have the single term 'Brahmacâris,' and the three Brahmacharis are not specifically named in any order. Further, the number of Brahmacâris is three, while that of the correlatives is six—three skins and three cloths. When however the text expressly mentions ' respectivity,' the order of the Brahmacâris is deduced from that in which they are found to be spoken of in other texts. And after the 'three Brahmacharis' have been construed with the three skins, they are again repeated and construed with the cloths. And in this manner the compatibility of numbers is maintained. It is primarily with reference to such cases that the revered Pânini has taken the trouble of laying down that 'when an equal number of things are mentioned they are to be taken in their respective order.' (1. 3. 10). [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama-Dharmasûtra, 1.18.23.—'Skins of the black deer, the spotted deer and the goat; cloths of hemp, flax, tree-bark and kusha grass,—for all; also of cotton, pure white ; according to some, also red-coloured, for the Brahmana, dyed in tree-bark, for the other two castes, dyed in manjisthâ [Rubia munjista = R. cordifolia, Indischer Krappp] and Haridrâ [Gelbwurz, Curcuma longa].' Abb.: Manjishthâ = Rubia cordifolia (aus dem Herbarium Linné's) [Bildquelle: http://linnaeus.nrm.se/botany/fbo/r/bilder/rubia/rubicor2.jpg. -- Zugriff am 2004-02-13] Abb.: Haridrâ = Curcuma longa [Bildquelle: http://www.digibib.tu-bs.de/1425-1308/00000262.jpg. -- Zugriff am 2004-02-13] Gautama (Aparârka, p. 58).—'For all, the cotton cloth in its natural colour.' Baudhâyana-Dharmasûtra, 1.2.15.—'The skins of the black deer, the spotted deer and the goat are the skins.' Âpastamba-Dharmasûtra, 1.2.39-41.—'For clothing— hempen, flaxen and skin—some people advice the reddish-brown cloth.' Âpastamba-Dharmasûtra 9 1.3.1-9.—'For the Kshattriya, dyed in Manjishthâ [Rubia munjista = R. cordifolia, Indischer Krappp] ; for the Vaishya, dyed in Haridrâ [Gelbwurz, Curcuma longa] ; for the Brahmana, the skin of the white or black deer; for the Kshattriya, the skin of the spotted deer; for the Vaishya, the skin of the goat ; the sheep-skin for all castes ; as also the woolen cloth ; if the student is desirous of Brahmic glory, he should wear the skins alone ; if desirous of Kshattric glory, he should wear the cloths alone; if desirous of both kinds of glory, he should wear both.' Vasishtha-Smrti, 11.47.—'For the Brahmana, the upper garment consists of the skin of the black deer; for the Kshattriya, of the skin of the spotted deer ; for the Vaishya, of the skin of the cow or of the goat.' [Vîra-Samskâra, p. 413, reads for 'Gavyam,' 'âvyam' which means 'of sheep.'] Vasishtha-Smrti, 11.49.—'For the Brahmana, the cloth new and white ; for the Kshattriya, dyed in Manjishthâ [Rubia munjista = R. cordifolia, Indischer Krappp] ; for the Vaishya, dyed in Haridrâ [Gelbwurz, Curcuma longa], or silken; for all, woven cloth, undyed ; the new white cotton cloth, as also the hempen.' Vishnu-Smrti, 27.19-20.—'The upper garment should be of cotton, hemp and wool; and the skins of the deer, the tiger and the goat.' Abb.: Indischer Tiger Âshvalâyana-Grhyasûtra, 1.19.7.—'The boy should be adorned and having his head shaven according to family-custom, clothed in new cloth or in skin ; the Brahmana in the skin of the black deer, the Kshattriya in that of the spotted deer, and the Vaishya in that of the goat.' [The 'ahata,''new,' cloth has been thus defined by Prachetas :—'slightly washed, fresh-white, with ends intact, never worn before'—Vîra-Samskâra, p. 411.] Âshvalayana (Vîra-Samskâra, p. 411).—'If they wear cloth, then the Brahmana should wear the reddish-brown, the Kshattriya that dyed in  Manjishthâ [Rubia munjista = R. cordifolia, Indischer Krappp] , and the Vaishya that dyed in Haridrâ [Gelbwurz, Curcuma longa].' Pâraskara-Grhyasûtra, 2.5.16-19.—'Cloths, hempen, flaxen and woolen ; for the Brahmana, the upper garment is the skin of the black deer; for the Kshattriya, that of the spotted deer; and for the Vaishya, either that of the cow or the goat ; or that of the cow for all.' Gobhila-Grhyasûtra, 2.10.7-8.—'The coths for these are flaxen, hempen, cotton, and woolen; and the skins, those of the black deer, the spotted deer and the goat.' Gobhila-Grhyasntra, 2.10.10.—'For the Brahmana the cloth should be of flax or of hemp; for the Kshattriya of cotton; for the Vaishya of wool.' Shankha (Vîra-Samskâra, p. 412).—'The clothing to be worn should be always white, whether it consists of flax, or cotton, or grass, or skin, or tree-bark, or wool.' Paithînasi (Vîra-Samskâra, p. 412).—'The water-pot, the sacrificial thread and the reddish-brown cloth—these are common.' Paithînasi (Vîra-Samskâra, p. 413).—'The skins of the Krshna [schwarze Antelope], the Ruru [Antilope picta]and the Prshat [gesprenkelt] deer [?? = Chital, Axis axis ??].' Abb.: Indischer gefleckter Hirsch = Chital = Axis axis [Bildquelle: http://cerfs.free.fr/english/pagevignette-e.php3?genre=Axis. -- Zugriff am 2004-02-13] Hiranyakeshin (Vîra-Samskâra, p. 413).—'For the Brahmana the skin of the black deer; for the Kshattriya, that of the spotted deer ; for the Vaishya, that of the goat.' Shankha (Vîra-Samskâra, p. 413).—'The upper garment should consist of the skins of the black deer, the spotted deer and the goat.' Yama (Vîra-Samskâra, p. 413).—'The Brahmana, the skin of the black deer; the Kshattriya, that of the spotted deer; and the Vaishya, the skin of the goat; or the skin of the spotted deer, for all.' Yama (Aparârka, p. 58).—'For all, the skin of the Ruru, the hempen cloth and the woolen cloth, according to their circumstances, should form the lower garment.' Brhaspati (Aparârka, p. 414).—'The skin for the Brahmana is of the black deer ; for the Kshattriya, of the spotted deer ; for the Vaishya of the goat; and the cloths are hempen, flaxen and woolen.' [The idea is that the lower garment should consist of cloth and the upper garment of skin.] The size of the 'skin' to be worn has been prescribed by Shâkala (Vîra-Samskâra, p. 414)—as '48 anguls long and 4 anguls broad.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

42.  FOR THE BRAHMANA THE GIRDLE SHOULD BE THREEFOLD, OF EVEN THICKNESS, SOFT AND SMOOTH, MADE OF MUNJA GRASS [Saccharum munja]; FOR THE KSATTRIYA IT SHOULD BE THE BOW-STRING MADE OF MÛRVÂ GRASS ; AND FOR THE VAISHYA THE CORD MADE OF HEMPEN FIBRES

Medhâtithi: The munja is a particular kind of grass [Saccharum munja = Saccharum bengalense] ; the cord made of that grass is called 'Maunjî.' This cord should form the 'girdle,' braid, waist-band.' Threefold '—triple-corded ;—'of even thickness'—not such as is thin in one part and thinner in another; but such as is even throughout;— 'soft and smooth,'of soft texture, well-rubbed. 'For the Kshattriya the bow-string ';—-the string of the bow. The bow-string is made sometimes of leathern thong, sometimes of grass or of fibres of hemp or flax ; hence the text specifies it as that 'made mûrvâ grass'; this string should be taken down from the bow and made into the waist-band. Even though the qualifications of triplicity and the rest apply literally to all kinds of 'girdle,' and not only to that of munja grass, yet they cannot be applied to the 'bow-string,' as with such qualifications it would entirely lose its character of 'bow-string.' 'Made of hempen fibres'; —the lengthening of the vowel in the second number of the compound is an archaism. Or, we may take the term 'tântavî ' by itself formed with the nominal affix added to the term 'tantu' only, and then compound the term'tântavî' with the term 'shana'; since the 'tântavî,' the fibre, is a product of the 'shana,' hemp, it is naturally spoken ol as related to its source (the hemp)  [hence the compound shanânâm tântavî—'shanatântavî;' as we find in such expressions as 'the cow's butter,' 'Deva-datta's grand son,' and so forth]. This hempen cord should be made like that of the Munja cord; as the authors of the Grhyasûtras have clearly laid down that the Vaishya's girdle should have the qualities of triplicity and the rest. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama-Dharmasûtra, 1.17.—'The girdles are of Munja grass, of bowstring and made of Murvâ grass, and of fibres respectively.' Baudhâyana-Dharmasûtra, 1.2.14.—'The girdles are of Munja, bowstring and hempen.' Âpastamba-Dharmasûtra, 1.1.2.33-37.—'For the Brahmana, the girdle consists of Munja-string three-fold ; for the Kshattriya, of bowstring; or of Munja-string mixed with iron; for the Vaishya, of woolen yarn; or according to some, of fibres of the Âsana tree  [Indischer Lorbeer, Terminalia tomentosa], or of those of the Tamâla tree [Xantochymus pictorius ??].' Vasishtha-Smrti, 11.46.—'The girdle for the Brahmana consists of the Munja-string; for the Kshattriya, of the bowstring; for the Vaishya, of hempen fibre.' Vishnu-Smrti, 27.18.—'For these the girdles are of Munja, of bowstring and of Balvaja fibres.' Âshvalâyana-Grhyasûtra, 1.19.11.—'The girdle for the Brahmana is of Munja grass, for the Kshattriya, of the bowstring ; for the Vaishya, of wool.' Pâraskara-Grhyasûtra, 2.5.21-23.—'For the Brahmana, the girdle is of Munja grass ; for the Kshattriya, of the bowstring ; for the Vaishya, of Murvâ grass.' Gobhila-Grhyasûtra, 2.10.10.—'The girdles are of Munja, Kâsha [???] and Kambala [Hanf].' Paithînasi (Apararka, p. 55).—'For the Brahmana, the girdle of Munja and Ashmantaka.' Yama (Vîra-Samskâra, p. 433).—'The girdle of the Brahmana is of Munja grass ; of the Kshattriya of the bowstring made of Murvâ grass ; and that of the Vaishyas, of hempen fibre.' Shankha (Vîra-Samskâra, p. 431).—'Or, for all, of Munja grass.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

43. IN THE EVENT OF MUNJA (AND THE REST) BEING NOT AVAILABLE, THEY SHOULD BE MADE OF KUSHA [Poa cynosuroides = Desmostachya bipinnata], ASHMANTAKA AND BALVAJA [Eleusine indica],—TRIPLICATED WITH ONE, THREE OR FOUR KNOTS.

Abb.: Kusha (Poa cynosuroides = Desmostachya bipinnata)

[Bildquelle: Häfliger, Ernst ; Scholz, Hildemar: Grass weeds. -- Basel : Ciba-Geigy, 1980-1982. -- 3 Bde. : Ill. -- (Documenta / Ciba-Geigy). -- Bd. 2. -- S. 59 ]

Abb.: Balbaja (Eleusine indica) [Bildquelle: http://www.nrm.se/fbo/hist/rijgersma/eleuind.html.en. -- Zugriff am 2004-01-28]

Medhâtithi: Writers declare that the phrase 'and the rest' is understood, the sense being 'in the event of Munja and the rest being not available.' And the reason for this is that it is only thus that the plural number kartavyâh, ' should be made,' becomes more appropriate; specially as the diversity of the girdle has been clearly prescribed in accordance with the diversity of castes. If the girdle spoken of in the present verse were meant for that of any one caste only, then the plural number could be justified only by taking it as referring to the girdle worn by the endless individual members of that one caste; and further, it would be necessary in this case to alter the singular number in 'viprasya' (of the preceding verse) into the plural number (to bring it into conformity with the present verse) ; and lastly, in this case all the three alternatives herein mentioned would have to be taken as pertaining to the one girdle (of the Brahmana only). And no such multiplicity of option should be allowed so long as there is any other way of taking the text. Thus then the sense of the present verse is as follows— if Munja is not available, the girdle should be made of Kusha; if the bow-string is not available, it should be made of Ashmantaka ; and if the hempen fibre is not available it should be made of Balvaja. The terms 'kusha' etc., denote grasses and herbs. This verse is meant to restrict the choice of substitutes ; so that in the absence of kusha, etc., one would not be justified in using any other similar substances. Triplicated by one knot. The various numbers (of knots) are not meant to be restricted to the three castes respectively; they are intended to be optional alternatives for every one of them. This difference in the number of knots in the girdle made of kusha, etc., as well as the other details laid down in connection with it are to be regarded as regular injunctions, even though the customs laid down in other Smrtis are not necessarily binding. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Pâraskara-Grhyasûtra, 2.5.24.—'In the absence of Munja, it should consist of Kusha, Ashmantaka and Balvaja.' Yama (Vîra-Samskâra, p. 433).—'In the absence of these (Munja, Murvâ and Hemp), it should consist of Kusha, Ashmantaka and Balvaja; and girdles should be made threefold with either one or three knots.' Âshvalâyana-Smrti (Vîra-Samskâra, p. 432).—'The girdle should be made triplicated ; turned round three times; its knots should be three or five or seven.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

44. THE SACRIFICIAL THREAD WORN OVER THE SHOULDER,—WHICH IS TRIPLE AND TWISTED UPWARDS,—SHOULD BE MADE OF COTTON FOR THE BRAHMANA, OF HEMPEN FIBRES FOR THE KSHATTRIYA, AND OF WOOLEN FIBRES FOR THE VAISHYA.

Abb.: Knabe mit Yajnopavîta [Bildquelle: http://re-xs.ucsm.ac.uk/re/passage/adolesce.htm. -- Zugriff am 2004-02-01]

Abb.: Hanffaser [Bildquelle: http://www.luminousgreen.net/botanicolor/bot20.htm. -- Zugriff am 2004-02-12]

Medhâtithi: The term 'upavîta' stands for the peculiar manner in which cloth is worn ; as will be explained later in Verse 63 ; as such, it is only a quality; and since this quality cannot be made of cotton, the quality is taken as standing for the thing to which the quality belongs ; the meaning being that the thing that is to be worn in the particular way should be made of cotton; the term 'upavîtam' being regarded as formed with the 'ach' affix, according to Pânini 5.2.127, 'upavîtam' being equivalent to 'upavîtavat.' 'Twisted upwards'—i.e., turned round, coiled upwards. 'Triple'-—consisting of three yarns. This 'twisting upwards' is laid down for that article which, on coming out of the spinning wheel, has acquired the properties of the 'yarn' and has then been folded three times. That is to say, three yarns should be brought together and by upward twisting made into a cord, and then used as the 'sacred thread.' Of this cord, either only one or three or five or seven should be worn. It comes to be known as the 'sacrificial thread' by reason of its being connected with sacrificial performances; in as much as it is worn for the purposes of sacrificial performances, it is so called figuratively. Now, of the three kinds of sacrifice, the Ishti, the Pashu and the Soma sacrifices, it may be worn single at all these, when they are all looked upon as 'sacrifices' in general (and hence, uniform); or it may be worn three-fold, when they are looked upon either as performed with the help of three fires, or as being divided into the three classes of 'Ahîna' 'Mahâ' and 'Satra'; or again, it may be worn seven-fold, in view of the number of stages in the Soma sacrifice being seven;or lastly, it may be worn five-fold, in view of there being three 'Savanas ' (extractions of Soma-juice) and two 'Sandhyâs' (twilights). [In the absence of Cotton], the 'Thread' may be made of silk and other fibres also ; such is the direction given in other Smrtis. 'Avi' is sheep ; the yarn made of wool is 'woolen fibre'; the term 'âvikasûtrikam' being formed with the 'than' affix, according to the Vârtika on Pânini 4.3. 60. Or, we may read 'avikasûtrikam,' this word being formed with the 'than  affix having the sense of the possessive. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Baudhâyana-Dharmasûtra, 5.5.—'The Sacred Garment consists of the silken thread triplicated, hanging down to the navel and passing under the right arm.' ['Kausha' has been taken to mean 'silken' by the Kalpatarn, but 'made of kusha' by the Vîramitrodaya-Samskâra, p. 415.] Vishnu-Smrti, 27.19.—'The sacred garment and the cloths are to be of cotton, hempen fibre and wool.' Paithînasi (Vîra-Samskâra, p. 415).—'Cotton thread is for all.' Gobhila (Vîra-Samskâra, p. 415),—'The sacred garment is made of cotton, cloth or Kusha-string.' Devala (Vîra-Samskâra, p. 415).—'The Twice-born should wear the sacred garment made of cotton or flax or cow-hair or hemp or tree-bark or grass.' Devala (Parâsharamâdhava, p. 449).—'The sacred thread should be made of nine-yarned thread.' Rshyashrnga (Parâsharamâdhava, p. 449).—'The purposes of the sacred garment should be served by means of the cloth, and in the absence of cloth, by means of the Triplicated Thread.' Âdityapurâna (Parâsharamâdhava, p. 449).—'The sacred garment to be worn should consist of either flax or cotton or hemp.' Bhrgu and Kâtyâyana (Do., p. 416).—'The Upavîta should consist of three threads twisted upwards, then twisted downwards, then twisted upwards again.' Grhyaparishishta (Do.).—'One thread should be folded thrice and then twisted three times.' Devala (Do.).—'The sacred garment should consist of nine threads, with a single knot.' Paithinasi (Do.).—'The sacred garment should be of cotton for the Brahmana consisting of six triplicated threads ; for the Kshattriya, of flax, and for the Vaishya, of wool.' Bhrgu (Do., p. 421).—'For the Student there should be only one Upavîta, for the Householder and the Recluse, two; and for the Renunciate also only one.' Bhrgu (Aparârka, p. 58).—'Three threads should be twisted upwards in three folds; the Upavîta shall be triplicated; and it should have a single knot.' Vasishtha (Do.).—'For the Accomplished Student there should be two Upavîtas.' Kashyapa (Do.).—'For the Householder, they may be three, four, five, eight or ten ; for the Student only one ; so also for the Recluse.' Kâtyâyana (Do., p. 422).—'One should always wear the Upavîta.' Kâtyâyana (Parâsharamâdhava, p. 449).—'It should be of three threads three-fold, twisted upward and turned downwards. It has one knot.' Parishishta (Do., p. 423),—'During acts in honour of Gods, the garment should be worn on the left shoulder (technically called Upavîta) ; during those in honour of Pitrs, on the right shoulder (technically called Prâcînâvîta) ; during malevolent rites, on both shoulders, hanging over the chest down to the navel; and during the vulgar act, hanging on the back (technically called nivîta).' Shruti (Darstupûrnaamâsa section—quoted by Shabara, 3.4.1).—'Nivîta for men, Pracînâvîta for Pitrs and Upavîta for Gods.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

45.  THE BRAHMANA SHOULD, BY LAW, HAVE STAVES OF BILVA [Aegle marmelos] AND PALÂSHA [Butea frondosa = B. monosperma] WOOD; THE KSHATTRIYA THOSE OP VATA [Ficus benghalensis, Banyan] AND KHADIRA [Acacia catechu] ; AND THE VAISHYA THOSE OF PÎLU [Salvadora oleoides] AND UDUMBARA [Ficus glomerata = F. racemosa].

Abb.: Pîlu = Salvadora oleoides [Bildquelle: http://caliban.mpiz-koeln.mpg.de/~stueber/brandis/tafel_39.jpg. -- Zugriff am 2004-02-15]

Medhâtithi: Even though the text uses the Copulative Compound (which implies that two staves have to be carried), yet, in as much as in connection with the detailed qualifications of the staff laid down in the text, we find the singular number used, —e.g., in the next verse, and in Verse 48 below,—it is understood that only one staff is to be carried; specially as in the Grhya-sûtra we read—' the Brahmana's stuff is of Bilva or Palâsha'; and the Gautama-sûtra speaks of the carrying of one staff only. In the present context all that is done is to lay down the mere possibility of the staff; the expression 'should have staves' meaning that the said staves are fit for Brahmacârîs. As regards the question as to the act during which the staff is to be held, we shall have the answer in Verse 48 below; so that the staff being only an auxiliary to that act, the singular number used in that verse must be regarded as significant. For these reasons the Dual number used in the present verse must be taken merely as referring to all possible staves; just like the plural number in the assertion-—'if God were to give rain many persons would take to cultivation.' 'Bilva,' 'Palâsha,' 'Vata,' 'Khadira,' 'Pîlu' and 'Udumbara' are names of particular species of trees. 'Bailva' means 'made of Bilva'; and so with the rest. The naming of the woods is meant to be merely illustrative; as the general rule is that 'staves made of sacred woods are fit for all castes' (Gautama 1. 1. 24). These staves the Brahmacharls 'should have' durins: the act to be described below (in 48);—'by law'—i.e., in accordance with scriptural injunctions. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Baudhâyana-Dharmasûtra, 1.2.16.—'The staves are to be of a sacrificial tree.' Gautama-Dharmasûtra, 1.24.26.—'The staff of the Brahmana is of Bilva and Palâsha; for the rest, of Ashvattha [Ficus religiosa, Bo-Baum, Pipal] and Pîlu ; or for all, of some sacrificial wood.' Âpastamba-Dharmasûtra, 1.2.37.—'The staff for the Brahmana is of Palasha ; for the Kshattriya, of the trunk or of the lower ends of the Nyagrodha [Banyan, Ficus benghalensis] tree ; for the Vaishya, of Badara or Udumbara; some people prescribe simply that the staff should be of some tree, without reference to particular castes.' Vasishtha-Smrti, 11.45.—'For the Brahmana, the staff is of Palâsha or Bilva ; for the Kshattriya of Nyagrodha ; for the Vaishya, of Udumbara.' Vishnu-Smrti, 27.21.—'Staves are of Palâsha, Khadira and Udumbara.' Âshvalayana-Grhyawtra, 19.12-13.—'The staff for the Brahmana is of Palâsha; for the Kshattriya, of Udumbara ; for the Vaishya, of Bilva.' Pâraskara-Grhyasûtra, 2.5.25-28.—'The staff for the Brahmana is of Palasha ; for the Kshattriya, of Bilva ; for the Vaishya, of Udumbara; or all for all.' Gobhila-Grhyasûtra, 2.10.11,—'Staves are of Palâsha, Bilva and Ashvattha.' Hiranyakeshin (Vîra-Samskâra, p. 434).—'The staff for the Brahmana is of Bilva or Palâsha; for the Kshattriya, of Nyagrodha ; for the Vaishya, of Udumbara.' Bhavishya-purâna (Do., p. 484).—'For the Brahmana, the staff is of Bilva, Palâsha and Plaksha [Ficus infectoria]; for the Kshattriya, of Nyagrodha, Khadira and Vetasa [Rattan, Calamus rotang]; for the Vaishya, of Pîlu, Udumbara and Ashvattha.' Abb.: Calamus rotang / Zeichnung von Ernst Haeckel, 1901 [Bildquelle: http://caliban.mpiz-koeln.mpg.de/~stueber/haeckel/insulinde/capitel_06.html. -- Zugriff am 2004-02-13] Shankha (Vîra-Samskâra, p. 435).—'The staves are of Palâsha, Pippala [Pipal, Bo-Baum, Ficus religiosa] and Bilva, respectively.' Shankka-Likhita (Do., p. 437).—'Staves of Bilva, Palasha, Khadira, Ashvattha, Pllu and Udumbara.' Paithînasi (Do., 435).—'For the Vaishya, of Udumbara or Badara and Varana [Crateva roxburghii = Crataeva adansonii].' Abb.: Varana = Crataeva adansonii [Bildquelle: http://home.hiroshima-u.ac.jp/~shoyaku/ThaiPPJ.htm. -- Zugriff am 2004-02-13] Yama (Aparârka, p. 57).—'In the absence of those enumerated, any sacrificial wood may be used by any caste.' The 'sacrificial trees' have been enumerated in Brahma-purana, as follows :— 'Shamî [Prosopis spicigera] Abb.: Prosopis spicigera = Shamî Palâsha [Butea frondosa = B. monosperma] Abb.: Palâsha (Butea frondosa) [Bildquelle: http://www.fao.org/docrep/x2230e/x2230e08.htm. -- Zugriff am 2004-01-28] Nyagrodha [Banyan = Ficus benghalensis] Abb.: Nyagrodha = Vata = Banyan = Ficus benghalensis [Bildquelle: http://ciencia15.blogalia.com/historias/1594. -- Zugriff am 2004-02-13] Abb.: Nyagrodha = Vata = Banyan = Ficus benghalensis Plaksha [Ficus arnottiana] Vikankata [Flacourtia sapida Roxb. = Flacourtia remontchi (L) Herit., Flacourtia indica Merr.] Abb.: Vikankata = Flacourtia sapida [Bildquelle: http://www.fao.org/docrep/X5327e/x5327e15.htm. -- Zugriff am 2004-02-13] Ashvattha [Pipal, Bo-baum, Ficus religiosa] Abb.: Ashvattha = Ficus religiosa [Bildquelle: http://www.asahi-net.or.jp/~ir5o-kjmt/kigi/indobdai.htm. -- Zugriff am 2004-02-13] Udumbara [Ficus glomerata = F. racemosa] Abb.: Udumbara (Ficus glomerata).-- Abb.: Dietrich Brandis. -- 1874. -- [Bildquelle: http://caliban.mpiz-koeln.mpg.de/~stueber/brandis/tafel_49_m.jpg. -- Zugriff am 2001-06-11] Bilva [Aegle marmelos] Abb.: Bilva (Aegle marmelos) [Bildquelle: http://www.fao.org/docrep/x2230e/x2230e12.htm. -- Zugriff am 2004-01-28] Candana [Sandelbaum, Santalum album] Abb.: Candana = Sandelholzbaum = Santalum album Sarala [Pinus longifolia = P. roxburghii] Abb.: Sarala = Pinus longifolia = P. roxburghii Sâlva [???] Devadâru [Pinus deodara = Cedrus deodara] Abb.: Devadâru = Himalayazeder = Pinus deodara = Cedrus deodara Khadira [Acacia catechu].'   Abb.: Khadira [Acacia catechu] (Vîra-Samskâra, p. 435). [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

46. FOR THE BRAHMANA THE STAFF SHOULD BE MADE IN SIZE REACHING TIP TO THE END OF HIS HAIR, FOR THE KSHATTRIYA IT SHOULD REACH UP TO THE FOREHEAD, AND FOR THE VAISHYA TO THE NOSE;

Medhâtithi: The term 'staff' denotes the particular shape (of the wood carried);—a long piece of wood of a well-defined size is called 'staff.' The question arising as to what its length should be, the Text answers it. That which reaches up to the end of the hair is called 'Keshântika' i.e., reaching up to the head; i.e., in size it should reach from the tip of the foot up to the head. Or, the compound 'Keshânta' may be expounded as 'that of which the hair forms the end,' the ka coming in as an additional affix at the end of the compound. 'In size,'—the staff—'should be made' of the said size,— 'for the Brahmana,'—i.e., by the Teacher. 'Reaching to the forehead'—i.e., of the size reaching up to the forehead. The 'forehead ' itself is only four inches in width; and as a piece of wood of that size could never be spoken of as 'staff,' we have to explain the term 'lalâtasammitah' (which, as it stands, means 'of the size of the forehead ') as meaning 'that which reaches from the tip of the foot up to the forehead.' Similarly for tho Vaishya, it should reach up to the tip of the nose. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama-Dharmasûtra, 1.27.—'They are of the size reaching up to the head, the forehead and the nose-tip.' Baudhaâana-Dharmasûtra.—'The staves are of a sacrificial wood, reaching up to the head, the forehead and the nose-tip.' Vasishtha-Smrti, 11.46.—'For the Brahmana, it should reach up to the hair ; for the Kshattriya, up to the forehead ; for the Vaishya, up to the nose.' Âshvalâyana-Grhyasûtra, 19.13.—'For the Brahmana, reaching up to the hair; for the Kshattriya, reaching up to the forehead ; for the Vaishya, reaching up to the Breath (Nose-tip).' Pâraskara-Grhyasûtra (Vîra-Samskâra, p. 436).—'The staff of the Brahmana should reach to his hair ; of the Kshattriya, to his forehead; of the Vaishya, to the Breath.' Vyâsa (Do.).—'Reaching up to the head, the forehead and the nose-tip. Shankha (Do., p. 437).—'They have been described as ranging between the Hair and the Forehead.' Vishnu (Vîra-Samskâra, p. 437).—'They should reach the Hair, the Forehead and the Nose.' Shankha-Likhita (Do.).—'They should reach the Hair, the Forehead and the Mouth.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

47. ALL THESE SHOULD BE STRAIGHT, UNIMPAIRED, HANDSOME-LOOKING, NOT FRIGHTENING TO MEN, WITH BARK AND UNSPOILT BY FIRE.

Medhâtithi: 'Straight,' — not crooked. 'All'—refers to those mentioned above ; all those mentioned being equally the things under consideration. 'Unimpaired ' — without holes. 'Handsome-looking'; — whose appearance is handsome, pleasing. That is, of pure colour and without thorns. 'Not frightening';— they should not be used to frighten anyone, dog or man ; 'to men' being only indicative (of animals in general). 'With bark' — uncut, unpeeled. 'Unspoilt by fire,'— not affected by fire either of lightning or of the forest. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama- Dharmasûtra, 1.27.—'They should be uninjured, tapering towards the top, and with bark.' Vishnu-Smrti, 27.24.—'They should be not crooked, and with bark.' Vyâsa (Vîra-Samskâra, p. 436).—'They should be tapering like the sacrificial post.' Paithînasi (Do.).—(The same words as Gautama's.) [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

48. TAKING UP THE STAFF OF HIS LIKING, HAVING WORSHIPPED THE SUN AND WALKED ROUND THE FIRE TO HIS RIGHT, HE SHOULD BEG FOR ALMS ACCORDING TO THE PRESCRIBED RULE.

Medhâtithi: After the skins have been put on, the tying of the girdle should be done ; and after having tied the girdle, the Initiation should be performed ; the staff is taken up after the 'sacred thread ' ceremony has been performed. After the staff has been taken up, the Sun should be worshipped ; i.e., one should stand facing the sun and worship Him with those Mantras of which the sun is the presiding deity ;  what are the particular Mantras to be employed can be ascertained from the Grhyasûtras ; as also the other details of procedure. The present verse describes only what is common to all persons. 'Having walked round the fire to his right,' —having passed all round it, 'Caret' — (lit.) should accomplish ; — 'alms' is a collective term, standing for collection of food ; — this he 'should beg.' 'According to prescribed rule' — refers to the rules going to be laid down below. The term 'bhikshâ' (food) stands for small quantities of cooked rice, etc. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama-Dharmasûtra, 2.12.—'Fire-kindling and alms-begging.' Âpastamba-Dharmasûtra, 1.3.25.—'Morning and evening, he should beg alms, from proper persons.' Âshvalâyana-Grhyasûtra, 22.5.—'He should beg alms, morning and evening.' Pâraskara-Grhyasûtra, 2.6.1.—'Alms-begging.' Gobhila-Grhyasûtra, 2.10.42.—'After this he goes about begging alms.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

49. THE BRAHMANA, HAVING UNDERGONE INITIATION, SHOULD BEG FOR FOOD WITH WORDS OF WHICH 'BHAVAT ' ('LADY') FORMS THE BEGINNING ; THE KSHATlVlTA WITH WORDS OF WHICH 'BH.AVAT' FORMS THE MIDDLE; AND THE VAISHYA WITH WORDS OF WHICH 'BHAVAT ' POIIMS THE END.

Medhâtithi: The word 'bhaiksam' here stands for the words with which the request for alms is preferred ; as it is only the words that can have 'bhavat' as the 'beginning ' ; the food itself could not have any such beginning. In as much as it is laid down that ladies are the first to be begged from first, and in the request made it is the person begged from that is addressed, it is the feminine vocative form of the term ' bhavat' that should be used. All that the present text does is to lay down the order of the words to be used, there being some transcendental purpose served by the order. The actual words used should be — 'Bhavati bhikshâm dehi, 'O Lady, give me food.' Question.—-" Wherefore could there be any possibility of Sanskrit words being used, since they are addressed to women, and they do not understand Sanskrit ?'' Answer.—The Initiatory ceremony, being compulsory, is of an eternal character ; and it is in connection with this ceremony that the use of the words is laid down. The vernaculars (corrupt languages) are not eternal ; so that there could be no connection between these and an eternal ceremony. Then again, just as when educated people hear corrupt forms of words used, they are reminded, by the resemblance, of the corresponding correct forms and thereby come to comprehend the meaning ;—for instance, the (incorrect) word 'gâ' leads to the inference (remembrance of) of the (correct) word 'go' through similarity, according to the theory that 'the incorrect word is expressive only by inference, and the meaning is comprehended from the inferred correct word '; in the same manner when correct words are addressed to women, they remember, through similarity, the corresponding incorrect words whose meaning they know, and thus they come to comprehend the meaning of the words used, Further, the expression in question is a short one consisting of three words only, and these being well-known words, they would be easily comprehensible by ladies also. Similarly the Kshattriya should use words of which the 'bhavat' forms the middle ; the actual form being 'bhikshâm bhavati dehi.' 'Give me, O Lady, food.' So the Vaishya should use words of which 'bhavat' forms the end. The word 'bhavaduttaram' means 'that of which bhavat forms the end ';—the compound thus standing for the sentence ('give me food, O Lady'). 'Having undergone Initiation';—the past-participial ending implies that the rule laid down here is to be observed also in connection with the begging for food for daily living (even after the first day of the Initiation) ; and further, what is said in verse 68 below—'such is the procedure of initiation for the twice-born'—is a summing up of the whole section on 'Initiation'; and hence shows that the rule laid down in the present verse applies also to that begging for alms which forms part of the ceremony of Initiation. If we do not take it thus, then what is laid down here would only be taken either as a part of the Initiation-rites (as shown by the context), or as applying to the ordinary begging for food; — in this latter case the implication of the context would be rejected and stress would be laid only upon the sense of the past-participial ending ('having undergone Initiation') As a matter of fact, what is here prescribed is applicable to that 'begging for food' which forms part of the Initiatory Rites, as also to that which is done for the purposes of livelihood. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama-Dharmasûtra, 2.43.—c The term bhavat shall be used in the beginning, middle or end, respectively, according to the caste.' Baudhâyana-Dharmasûtra, 1.2.17-18.—'In the formula used, the term bhavat should come in the beginning and the term bhikshâm in the middle. In begging, the Brahmana should use the term bhavat in the beginning; the Kshattriya, in the middle ; the Vaishya, in the end.' Âpastamba-Dharmasûtra, 1.3.28-30.—'The Brahmana should beg alms with words beginning with bhavat, the Kshattriya with words having bhavat in the middle, and thy Vaishya with words having bhavat in the end.' Vasishtha-Smrti, 11.50.—'The Brahmana should beg alms with words beginning with bhavat, the Kshattriya, with bhavat in the middle, and the Vaishya, with bhavat in the end.' Vishnu-Smrti, 27.25.—'Alms-begging is accompanied by the term bhavat in the beginning, in the middle and in the end.' Yâjnavalkya, 1.30.—'The alms-begging of the Brahmana, the Kshattriya and the Vaishya, should be accompanied by the term bhavat in the beginning, middle and end, respectively.' Âshvalâyana-Grhyasûtra, 22,8.—'The formula used should be bhavat bhikshâm dadâtu.' Pâraskara-Grhyasûtra, 5.2.2-4.—'The Brahmana should beg alms with the term bhavat in the beginning; the Kshattriya, with the term bhavat in the middle; the Vaishya, with the term bhavat in the end.' Shaunaka (Vîra-Samskâra, p. 439).—'In begging from males, he should say bhikshâm bhavat dadâtu, and in begging from females bhikshâm bhavatî dadatu.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

50. FIRST OF ALL HE SHOULD BEG FOOD OF HIS MOTHER, OR OF HIS SISTER, OR OF HIS MOTHER'S OWN SISTER, OR OF SUCH ANOTHER LADY AS MAY NOT INSULT HIM.

Abb.: "First of all he should beg food of his mother" [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

Medhâtithi: The words 'mother,' etc., have their meanings well known ; — 'own' uterine. 'As may not insult him' — 'insulting' here means disregard ; i.e., refusal — 'I shall give nothing.' Says the Grhyasûtra — 'He should beg from such man or woman as may not refuse him.' What is meant here by 'first ' is the begging that is done by the boy during Initiation. In the course of the subsequent daily begging, he should not fear refusal. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Âshvalâyana-Grhyisûtra, 1.22.7.—'Eirstof all, he should beg alms from a man or woman who would not refuse him.' Pâraskara-Grhyasûtra, 2.5.5-7.—'Three ladies who would not refuse should be begged from,—or six, or twelve, or numberless. Some people hold that the Mother should be the first.' Gobhila-Grhyasûtra, 2.10.43.—'The Mother first of all, then two other sympathising ladies, or as many as may be near at hand.' Âshvalâyana-Smrti (Vîra-Samskâra, p. 438).—'He should beg from such a lady or gentleman as would not refuse him.' Shaunaka (Do.).—For the purpose of cooking the Brahmaudana for the feeding of Brahmanas, the Student should beg the materials from his relations,—such men and women as would not refuse him,—carrying a bowl in his hand and approaching each person severally ; first of all, he should beg from his mother, then from such another lady as could not refuse him ; then his father and such other relatives as may be present.' Bhavishya-purâna (Apararka, p, 60).—[Same as Manu, adding 'She should throw into his begging vessel, gold, silver and gems.'] [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

51. HAVING COLLECTED AS MUCH FOOD AS MAY BE NEEDED, AND HAVING OFFERED IT, WITHOUT GUILE, TO HIS TEACHER, HE SHOULD EAT IT, WITH HIS FACE TO THE EAST, AFTER HAVING SIPPED WATER AND BECOME PURE.

Medhâtithi: The term 'having collected' shows that the food should be obtained from several ladies, and a large quantity should not be obtained from a single lady. 'It'—refers to that which has gone immediately before this, i.e., the food begged for ordinary eating, and not that which is done as part of the Initiation-rites, with which the context deals ; specially as with regard to the latter all that the Grhya-Sûtra prescribes is that the food should be 'cooked,' and nothing is said regarding 'eating' further, the injunction that 'the boy should last for the rest of the day' shows that the boy undergoes the Initiatory rite after breakfast; so that the actual eating of the food cannot be part of that rite. 'As much as may be needed';—i.e., just as much food as may be necessary for the satisfaction of hunger; large quantities of food should not be begged. 'Having offered it without guile to the Teacher;'—i.e., he should not show the teacher only the inferior articles of food, hiding with these the superior ones, with the view that the Teacher would not take any thing out of the inferior articles. The 'offering' consists of presenting it to him, saying 'this is what I have obtained.' What the teacher does not take, 'he should eat,' after having been permitted by the teacher to do so. " Why should not the offering be regarded merely as an act producing in the food some transcendental effect (and not as a real offering meant to be accepted by the teacher) ?" That it is not so is proved by historical evidence : says the revered Vyâsa in the story of Hrtakûpa, where it is distinctly stated that the teacher actually took what was offered. That the boy should eat only after being permitted to do so, is laid down in several Grhyasutras. 'With his face to the east, after having sipped water.'— Some people have asserted that the facing of the east is meant to be connected with the sipping of water,—the two being in close proximity. But this is not right; as the rule regarding sipping—that it should he done with the face towards the east or north,—will come later on. Hence what is mentioned here is connected with the eating. 'Pure' — This means that after rinsing the month he should avoid, during meals, such things as looking at the Candâla going to unclean places, spitting and so forth." [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Gautama-Dharmasûtra, 2.46-47.—'Having offered it to the Teacher, he should eat it when permitted ; in the absence of the Teacher, he should offer it to his wife or to his son or to his own fellow-students.' Gautama-Dharmasûtra (Parâsharamâdhava, p. 454).— 'Morning and evening, he shall eat food which is respected, never decried.' Âpastamba-Dharrnasûtra, 1.3,31-35.—'Having collected it, he should describe it to the Teacher ; he should eat it on being permitted by him ; during the Teacher's absence, he should offer it to the Teacher's family ; during the absence of these also, to other Vedic scholars ; he should never beg alms for himself alone.' Âpastamha-Dharmasûtra, 11.37.1.—'Food should be eaten, with face towards the East.' Vishnu-Smrti, 27.9.—'Alms should be begged from qualified persons, never from the Teacher's family ; the food obtained should be eaten only with his permission,' Yâjnavalkya, 1.31.—'Having done his duty to the Fires, he should eat his food silently, with the Teacher's permission, after having sipped water.' Âshvalâyana-Grhyasûtra, 1.22.9.—'He should offer it to the Teacher and then rest during the rest of the day.' Pâraskara-Grhyasûtra, 2.5.8.—'He offers the alms obtained to the Teacher ; and then he should rest during the rest of the day, with speech controlled,—so say some.' Gobhila-Grhyasûtra, 2.10.44.—'He offers the food to the Teacher.' Baudhâyana-Dharmasûtra, 20.2.6.—'He should eat seated, facing the East, not disparaging the food, with attention fixed thereon ; and after having eaten, he should touch fire.' Yama (Parâsharamâdhava, p. 454).—'He shall never receive more alms than what would suffice for his meal ; if he accepts more, he incurs the sin of theft.' Gautama-Smrti (Do.).—'In the absence of the Teacher, he shall seek the permission (to eat) from the Teacher's wife, or his son, or from his fellow-students.' Harîta (Do.).—'The alms, examined, taken round the fire, shown to the sun, offered to the Teacher and granted by him, is called Nectar.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

52. EATING WITH FACE TO THE EAST, HE DOES WHAT IS CONDUCIVE TO LONGEVITY ; EATING WITH FACE TO THE SOUTH, HE DOES WHAT BRINGS FAME ; EATING WITH FACE TO THE WEST, HE DOES WHAT BRINGS PROSPERITY ; AND EATING WITH FACE TO THE NORTH, HE DOES WHAT LEADS TO THE TRUE.

Medhâtithi: The preceding verse has laid down the general compulsory rule that the boy should eat with his face to the East, if he is not desirous of obtaining any peculiar results ; the text is now laying down rules that are to be observed with a view to definite desired ends. 'Âyusham,' — is that which is conducive to longevity; and 'Eating with face to the East, one does what is conductive to longevity' ; when the act of eating brings about longevity, it becomes 'what is conductive to longevity ' ; hence the meaning of the text comes to be that 'if one desires longevity he should eat with face to the East.' Thus then, in regard to the East, there are two directions — one should always face the East, and one should do so when desiring the said result ; so that if a man desires longevity, he should actually have the particular desire in view ; while in the other case he should not have any result in view. Just as, though the Agnihotra is an obligatory act, yet if the man seeks heaven, he repeats its performance ; and by so doing he fulfills, incidentally, the obligations of the obligatory act also. Similarly, when one desires fame, he should face the South. All these rules are optional. 'Desiring prosperity' — the form 'Shriyan' is formed by adding the present participial affix 'shatr' the nominal root formed by adding 'kyach' to the noun 'Shrî.' Or, we may read 'Shriyam' ending in m ; the meaning being 'what brings prosperity'; just as in the case of the other words 'âyushyam' and the rest. The use of the root 'bhuj,' 'to eat,' in its literal sense becomes possible, if we regard 'longevity' and the rest as 'parts of a living being '; the same explanation applies also to the next clause 'he eats what leads to the true.' The meaning thus comes to be that by 'eating with face to the west one obtains prosperity.' In this case we have the reading 'shriyam' with the Accusative ending. Or, lastly we may read 'shriyai' with the Dative ending, which would signify 'for the sake of.' 'True' means the real, and also the sacrifice or Heaven as resulting from the sacrifice. The sense thus is that 'if one seeks heaven he should eat with his face to the north.' Even though we have no Injunctive affixes in the text, yet, since what is here laid down is something not already known, we take it in the sense of an Injunction, construing the Present Tense as denoting the fifth sense (Let, which is expressive of Injunction). Thus then we have this rule of eating with face to various directions, with a view to various results. Eating with face towards the subsidiary quarters, which one might be tempted to do under special circumstances, becomes precluded by the obligatory injunction of facing the East, etc. The optional rule here laid down does not apply only to the Religious Student, nor to the eating of the food obtained by begging only, but to all forms of eating by the Householder and others also. That this is so is indicated by the fact that though in the context we have all along had the Injunctive word 'ashnîyât' the present verse has used a different word 'bhunkte'; if the author had definitely intended the present rule to be as restricted in its application as those that have gone before, then he would have used the same word. When however we find him making use of a different word,  'bhunkte,' we begin to doubt if what is meant is the particular eating that has been hitherto dealt with in the context, or a general rule applying to all forms of eating; and the conclusion we are led to is that since a different verb is used, it must stand for a different act, and it cannot be regarded as the same that has been dealt with in the context. Some people have argued that—"in as much as there is no injunctive word in the present verse, it must be taken as merely laudatory of what has gone before." But this has been answered in Mîmânsâ Sûtra 3. 5. 21 (where it is asserted that sentences laying down things not already known are to be regarded as injunctive).. Nor do we find in the present verse any such signs as would indicate that it is meant to be subsidiary to the preceding verse,—such signs, for instance, as the fact of its being wanting in some integral part, if taken apart from the preceding verse, and so forth. It is possible to take the present verse as referring primarily to the Religious Student only, and then to extend its application to all men,—on the ground that what is laid down here is not incompatible with the duties of ordinary men, as the other duties of the Student are; but in that case the results mentioned in the verse would not accrue to the ordinary man. For authoritative writers (Mîmânsâ-Sûtra, 8. 1. 23, etc.) do not admit of activity by mere implied extension, in cases of special results following from the use of special accessory details. If such rules as 'for one desiring cattle, water should be fetched in the milking vessel',  'the sacrificial post should be of khadira wood when the man desires vigour,' are never applied to the case of those sacrifices which are mere ectypes (of the Darshapûrnâmâsa); and to which the details of the Darshapûrnâmâsa become applicable by extended implication only. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Vishnu-Smrti, 67.40-41. -'He should eat facing the East, or the South.' Gobhila (Parâsharamâdhava, p. 377). — 'The Brahnmna may sit facing the East, or the West ; in connection with rites in honour of Pitrs, even the North; but the South he must avoid.' Mahâbharata (Âshvamedhika-Parâshararmâdhava, p. 365). 'One shall eat with wet feet, facing the East, with his two feet or even one touching the ground.' Old Saying (Parâshararmâdhava, p. 369).—'One should eat seated, facing the east, with speech in check, not decrying the food, nor scattering it, with mind concentrated on it : and having eaten he shall sip water.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

53. THE TWICE-BORN PERSON SHOULD ALWAYS TAKE HIS FOOD AFTER HAVING SIPPED WATER AND WITH DUE CARE ; AND AFTER HAVING EATEN, HE SHOULD RINSE HIS MOUTH IN THE PROPER MANNER AND TOUCH THE CAVITIES WITH WATER.

Medhâtithi: The terms 'âcamana' and 'sprsha' are both synonymous, being found from the usage of cultured people, to signify a particular purificatory act. Though it is true that the root 'sprsha' has been declared to have an entirely different meaning, and the root 'camu' (from which the word 'âcamana' is derived) also has been declared to signify the act of eating,—yet in actual usage we find that with the particular prefixes (upa and â) they are used in a much restricted sense and hence they are taken in that (restricted) sense. So that even though the root 'sprsha' has a very wide denotation, yet actual usage limits its significance. Just as though the root 'gadi' denotes only part of the face in general, the term 'ganda' (derived from that root) is used in the sense of the cheek only, and it is not applied to any other part of the face; similarly the root 'pushya' means to accomplish, and the term 'pushya' is laid down as denoting ' lunar asterism ' in general, yet in actual usage this latter name is applied to one particular asterism only; similarly again the term 'dhâyyâ' though laid down as denoting Sâmidhenî verses in general, is actually used in the sense of the Âvâpikî verses only. Hence the term 'upasprshya' means exactly what is meant by the term 'âcamya'; the actual injunction of this act of 'âcamana' will come later on. Further, the text itself uses the two terms as synonymous. Having laid down that 'one should always do the upasparshana,' it goes on to say that 'this âcamana' should be done three times ; from which it is clear that the two are synonymous. Though the 'rinsing o£ the mouth' has been already laid down in verse 51, it is re-iterated again in order to show immediate sequence: the sense being that one should take his food immediately after rinsing the mouth, and no other act should be allowed to intervene. To this end we have the following declaration of the revered Vyasa—'Oh Lord, I shall remain with such people as take their food with five limbs wet'—this being said by Lakshmî; the 'five limbs' being the two hands, two feet, and mouth; and these five limbs can remain wet only if one eats immediately after the rinsing, and not if he makes any delay. Manu himself (in 4. 76) is going to declare under the duties of the Snâtaka that 'one should eat with the feet still wet'; and there we shall show that there is no needless repetition involved in this. 'Always'—this is added in order to guard against the notion that being laid down in the section dealing with the duties of the Student, what is here prescribed applies to him alone ; and to show directly that it is applicable to every form of eating. Some people have held that "the term 'twice-born' is what is meant to make the rule applicable to every form of eating, and that the 'always' is merely an explanatory reiteration." This however is not right. This would have been the right explanation if the qualification 'twice-born' were incompatible with the 'student' ; as a matter of fact however, the said qualification is quite applicable to the 'student'; hence with the exception of the adverb 'always' there is nothing to indicate that what is here laid down is to bo taken as going beyond the particular context. 'With due care'—That is, with due consideration of the character of the food and his own (digestive) powers. If one happens to be absent-minded, he cannot avoid indigestible, unwholesome and hot food, nor can he eat only what is wholesome. 'After having eaten, he should rinse his mouth.'—That one should remove all traces of oil, etc., has been already prescribed under the section on the 'purification of substances.' The 'rinsing' here laid down is that which one should do after he has eaten and removed all traces of oil, etc. In this connection some people have held that one 'rinsing' (after food) having been already laid down under 5.145— where it is said that 'one should rinse his mouth after sleep, sneezing and eating,'—the present verse must be taken as laying down a second 'rinsing,' for the purposes of some transcendental result; there being such a general injunction as 'having rinsed the mouth, one should rinse it again.' This aspect of the question we shall deal with under Discourse V. In the proper manner.—This only re-iterates the injunctive and obligatory character of the 'rinsing'; the meaning being that 'one should follow all the details of the Rinsing that have been enjoined.' 'Should touch with water the cavities.'—'Cavities,' i.e., holes in the head. Objection.—"It is already laid down (under 60, below) that the cavities should be touched with water." To this some people reply that the repetition in the present verse is meant to exclude the  self' and ' head' (which also are mentioned along with the 'cavities' in 60),—and refers to that rinsing which one already clean, does, without reference to Eating. So that according to those who take the first 'rinsing' after food as meant for cleanliness and a second 'rinsing' as leading to some transcendental result,—the 'self' and the 'head' are not 'touched with water' for the purpose of bringing about a transcendental result; this being done for cleanliness alone. The actual process of this rinsing is going to be laid down in 61.—'One desirous of cleanliness should always rinse his mouth, etc., etc.' Another answer to the aforesaid objection is that what the present verse does is to emphasise the fact of the Rinsing being recognised as something enjoined by the scriptures; the sense being that this Rinsing is the scriptural (prescribed in the Shâstras), not the ordinary, rinsing. As a matter of fact, where a certain primary act has become known as equipped with particular accessories, wherever that same act is subsequently spoken of, it is at once recognised as being the same as the former one. So that when the text says 'should rinse his mouth,' it does not mean merely that a certain substance (water) should bo sipped; what is meant is to indicate all that has been prescribed in connection with the scriptural purification, along with its appurtenent details. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Vishnu-Smrti, 67.34-35.—'One should eat without wetted feet or without wetted hands and mouth.' Gautama-Dharmasûtra, 2.1-8.—'While eating, he should keep silent, contented, not greedy ; and he should keep water near him ; he should touch with water the holes in his head.' Baudhâyana-Dharmasûtra, 0.1.21 —'Touching the holes with water, as also the feet, the head and the left hand.' Âpastamba-Dharmasûtra, 1.5.2.— 'When going to eat, he should carefully sip water twice, he should wash twice and should sprinkle water once.' Old Saying (Parâsharamâdhava, p. 369).—(See above.) Gadya-Vyâsa (Do., p. 378).- 'Being satisfied, he shall sip water with the mantra amrtâpidhânamasi, and moving a little from that place, he shall rinse his mouth in due form.' Devala (Do.).—'Having eaten, he shall wash in due form, cleansing his mouth and hands by rubbing with clay.' Gautama (Do.).—'At the- time of rinsing the mouth, if one rubs it with the forefinger, the foolish man falls into the Raurava hell.' Vyâsa (Do.). 'Having washed his hand, if the foolish man drinks the water taken for rinsing, he degrades the gods, his Pitrs and himself. One shall not wash in the vessel in which he has eaten, if he rises from his seat before washing, he should bathe at once.' Kûrmapurâna (Parâsharamâdhava, p. 37!.)),—'He shall sip water with the mantra amrtâpidhânamasi ; having sipped water, he shall wash again, with the mantra Âyangauh, etc Âpastamba (Aparârka, p. 61).—' Having eaten, he shall wash himself, without any mantra.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

54. HE SHOULD ALWAYS WORSHIP THE FOOD AND EAT IT WITHOUT DISPARAGING IT. WHEN HE SEES IT, HE SHOULD REJOICE AND FEEL GRATIFIED, AND HE SHOULD ALWAYS WELCOME IT.

Medhâtithi: 'Food, 'ashana,' is that which is eaten (ashyate), i.e., rice and curry, etc. When the food is brought to him, he should look upon it as a 'deity'; i.e., he should have the notion— 'this food is my highest deity.' The 'worshipping' of the food may consist in regarding it as the source of the birth and sustenance of all living beings; or in regarding it as the means of sustaining his life; as the food is declared to have said—'he worships me regarding me as sustaining life'; or in receiving it with due obeisance, etc. 'He should eat it without disparaging it';—even when there is any such source of disparagement as that the article of food is of bad quality, or it is badly cooked, he should not disparage the food; i.e., he should not make any such disparaging remarks as—'this is most disagreeable,' or ' it is likely to upset the constitution of the body,' and so forth. If the food happens to be really defective, he should simply not eat it; he should not eat it and yet find fault with it. 'When he sees it he should rejoice ;'—he should rejoice just as he does when, on returning from a long journey, he sees his wife and children. 'He should feel gratified';—on seeing the food, he should remove from his mind even such displeasure as may have been produced by other causes 'He should welcome it';—'welcoming' consists in acclaiming it as a boon; i.e., receiving it with honour, with such words as 'may we have such food every day.' 'Always,'—at all times. The affix 'shas' has the sense of the locative, according to the option involved in Pânini's Sutra 5. 4. 12. Or, we may read 'sarvadâ' (instead of ' sarvashah'). [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen zu 54 + 55: Yâjnavalkya, 1. 31.—'He should eat the food, paying due regard to it, not disparaging it.' Baudhâyana-Dharmasûtra, 7. 2 6.—'Seated—he should eat the food, intent upon it, without disparaging the food,—not dropping it on the ground ; and after eating, he should touch Fire..' Vishnu-Smrti, 67, 42-43.—' Worshipping the food; with contented mind, wearing a garland and smeared with sandal-paste.' Baudhâyana-Dharmasûtra, 2.3.17.—; [Says the .Food]—-He who eats me, without having made offerings to Pitrs, Gods dependents, guests, and to friends, eats, through foolishness, poison ; and him I devour ; for him I am death. He who eats me after haying made the Agnihotra-offerings and the Vaishvadeva-offerings and after having honoured the guests and fed his dependents,—content, clean and reverential, for him I am nectar ; he alone eats me.' Gautama-Dharmasûtra, 7.59.—'He should eat the food, morning and evening, after worshipping it, never disparaging it.' Old Saying (Parâsharamâdhava, p. 3f>9).—(See under 52.) Vrddha-Manu (Parâsharamâdhava, p. 375).—'One should always welcome the food while eating it, with speech in check, not decrying the food.' Mahâbhârata (Âshvamedhika-Parâsharamâdhava, p. 3/5). ' Silent or not silent, he shall be happy while eating.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

55. THE FOOD, THUS WORSHIPPED ALWAYS, IMPARTS STRENGTH AND VIGOUR. IF EATEN IRREVERENTLY, IT DESTROYS THEM BOTH.

Medhâtithi: This verse is only a valedictory supplement to the rule prescribed above ; it is not meant to be the statement of definite results following from the observance of that rule. If it were a statement of results, the rule would be an optional one, to be observed only by one who desires vigour and strength ; and in that case the adverb 'always' would have no sense;—as we have in the expression, 'the food thus worshipped always, etc.' For these reasons the rule must be regarded as one to be observed throughout life, just like the rule regarding facing of the east (during meal). 'If eaten irreverently, it destroys them both.'—i.e., vigour and strength. 'Strength' is power, the capacity to lift heavy loads without effort; while 'vigour' stands for energy and courage, which is found even in a man who is lean (and physically weak): while great strength is found only when the limbs of the body are well-developed and the body has attained huge proportions. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: siehe bei Vers 54

56. HE SHOULD NOT GIVE THE LEAVINGS TO ANYONE ; HE SHOULD NOT EAT IN BETWEEN ; HE SHOULD NOT DO OVER-EATING; AND HE SHOULD NOT GO ANY-WHERE WITH PARTICLES OF FOOD STILL ON HIM.

Medhâtithi: The food left in the dish, and become unclean by being touched with the mouth, is called, 'leavings;'—this he should not give to anyone. The prohibition of the offering of the leavings to any person being already contained in this verse, the necessity of having another prohibition of the offering of the leavings to a Shûdra,—which we find among the duties of the Snâtaka—we shall explain in connection with the latter verse. [In 'Kasyacit'] though the dative would be the proper form, we have the genitive in the sense of 'relationship in general,' and what is meant is that it should not be given even to such living beings as do not understand that a certain thing has been given to them,—such for instance, as dogs and cats; in this latter case the act cannot be called 'giving' in its full sense; as it involves merely the cessation of the proprietary right of the giver, it does not involve the producing of the proprietary right in the recipient [that is why the Dative could not be rightly used: which could imply both giving and receiving]. The phrase 'antarâ' 'in between,' means middle. There are two times for meals—morning and evening; and one should not eat between these meals. Or, 'in between' may mean interruption; in which case the meaning is that 'having once left off the act of eating, and having interrupted it by some other act, he should not eat the food left in the same dish.' Another Smrti lays down the specific rule that 'one should avoid eating interrupted by rising and wrashing.' Others again have explained the phrase 'antarâ,' as meaning disconnection. The Shruti having declared that 'holding the dish with the left hand, one should take up the morsel with the right hand and then offer it to the Life-breath in the mouth,'—it is the omitting of the act of holding the dish with the left hand Which is meant by the terms 'antarâ.' 'He should not do over-eating';—-one should not eat too much. This is with a view to health, and hence implies the avoidance of such food as may be either indigestible or unsuitable. Specially because the advice is based upon reason. What is 'over-eating' can be learnt from the Âyurveda. The sense is that one should eat only that quantity of food which does not quite fill the stomach, and which is properly digested. Of the three parts into which the stomach is divided, one part itself should be filled with food, half a part with water, and one part should be left for the action of the bodily humours. If this is not done, health suffers. 'He should not go anywhere with particles of food still on him';—on the very spot where he has eaten, he should clean himself by removing all particles of food from the body and then wash his hands and mouth without rising from the place. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen zu 56 + 57: Âpastamba-Dharmasûtra, 1. 3. 36-40.—'After eating, he should himself wash the dish; he should not have any leavings; what he does not eat he should bury in the ground ; or throw into water.' Âpastamba, 1. 11- 31. 22.—'He should not offer the leavings to a non-Brahmana.' Âpastamba, 2.1.2-3.—'He should eat twice ; never satiating himself with food.' Vasishtha (Aparârka, p. (51).—'For the ascetic the meal should consist of eight morsels, for the hermit, sixteen, for the householder, thirty-two ; for the student, there is no limit.' [This same text is quoted in Parâsharamâdhava, p. 870, as from Âpastamba.] Vasishtha, 17.—'Leavings or no leavings,—he should not offer the food to a Shûdra.' Vasishtha, 14.17.—'Leavings, except those of the Teacher, should never be eaten ; nor one's own leavings.' Âpastamba-Dharmasûtra, 2. 7. 17. 12.—'He should not offer the leavings to any one who does not possess the necessary qualifications.' Vishnu-Smrti, 67. 36.—'One should not eat clarified butter, with mouth unclean.' Baudhâyana-.Dharmasûtra, 1. 2. 37.—'Leavings should be avoided.' Samvarta (Aparârka, p. 61).—'Eating in the morning and in the evening has been prescribed for men, by the gods ; one shall not eat in between these two meals ; this practice is equal to the Agnihotra.' Mahâbhârata (Âshvamedhika-Parâsharamâdhava, p. 370). —'One should never overeat himself, nor eat too little.' Pulastya (Do.).—'One shall never eat all that is served to him, except curd, butter, fruits, milk, honey, and sattu.' Brahmapurâna (Do., p. 372).—'He shall not leave food needlessly ; he shall not go anywhere with particles of food still on him.' Gautama-Dharmasûtra, 2.47.— '[He should eat] contentedly, not greedily.' Gautama-Dharmasûtra (Parâsharamâdhava, p. 371).—'Morning and evening, he shall eat food, which has been worshipped, without decrying it.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

57. OVER-EATING DESTROYS HEALTH, CUTS OFF LIFE AND BARS HEAVEN; IT IS UNRIGHTEOUS AND DETESTED BY PEOPLE; FOR THESE REASONS ONE SHOULD AVOID IT.

Medhâtithi: The present verse proceeds to show that the prohibition of over-eating is based upon ordinary worldly considerations. 'Destroys health,'—is productive of such diseases as fever, pain in the stomach and so forth. 'Cuts off life,'—destroys life, bringing on such diseases as cholera and the like. 'Bars heaven,'—because implying the neglect of one's body, it involves the transgressing of such scriptural injunctions as 'one should guard himself against all things.' The 'barring of heaven' means going to hell. 'Unrighteous'—productive of misfortune. 'Detested by people';—the man who eats too much is always looked down upon as a 'glutton.' For these reasons one 'should avoid'—i.e., not do—over-eating. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: siehe bei Vers 56

58. EVERY TIME, THE BRAHMANA SHOULD SIP WATER, EITHER THOUGH THE RECEPTACLE DEDICATED TO BRAHMÂ, OR THROUGH THAT DEDICATED TO PRAJÂPATI, OR THROUGH THAT DEDICATED TO THE 'THRlCE-TEN ' (GODS) ; BUT NEVER THROUGH THAT DEDICATED TO THE PlTRS.

Medhâtithi: The term 'tîrtha,' 'Receptacle,' means a clean vessel containing water; 'tîrtha' (literally) is that which exists for the purpose of saving people, i.e., freeing them from their sins. In some places 'tîrtha' is explained as ' that by which people descend into water.' In the present context however it stands for that part of the palm of the hand which contains water; and we must take the word 'tîrtha' as applied to the hand, with a view to eulogise it, only figuratively; for water does not remain in the hand always (and as such it cannot le called tîrtha in its literal sense), Through the said receptacle, he should sip water. 'Dedicated to Brahmâ';—this also is a figurative eulogy. The term means 'that of which Brahmâ is the deity'; and certainly the said 'Receptacle,' not being of the nature of a 'sacrifice,' or of a 'Mantra,' could not be said to be 'dedicated to a deity.' The special nominal affix in the word 'brâhmâ, which denotes 'dedication to a deity,' may however be justified on the assumption that the said receptacle resembles a 'sacrifice' in certain characteristics, such as being the means of sanctification and so forth, 'Every time'—i.e., for the purposes of cleanliness, as also as part of religious performances. 'Kâya'—'Ka' stands for Prajâpati: hence 'kâya' is that which is dedicated to Prajâpati. Similarly that which is dedicated to the 'thrice-ten'—i.e., the Gods—is called the 'Traidashika.' The word 'traidashikam' is derived from 'tridasha' with the deific affix 'an,' and then the reflexive 'ka.' And the deific character in this case also is of the same kind as before (in the term 'brâhmâ'). Through these receptacles one should sip water. The mention of the Brahmana (Vipra) is not meant to be significant here. For special rules for the Kshattriya, etc., are going to be added later on (in verse 62, et seq.); and unless we had a general rule, there could be no room for specifications [and it is the present verse alone that could be taken as formulating that general rule, and hence it could not be taken as restricted to the Brahmana only.] 'Not through that dedicated to the Pitrs'—i.e., never through that of which the Pitrs are the deity ; even in cases where the aforesaid parts of the hand are disabled by the presence of boils and pimples. Objection. —"The mere fact of what is sacred to Pitrs not having been enjoined makes it impossible to be used (why should the negation be re-iterated}?" Answer.—There is one danger in that: The next verse supplies the description of 'the receptacle dedicated to Pitrs'; while there is no use for it laid down in the present context; so that when one would proceed to seek for the use to which this particular receptacle could be put, he might form the idea that it is to be used in connection with the act (of sipping water) that forms the subject-matter of the context. When, however, we have the direct prohibition (of this receptacle, in connection with water-sipping), we gather the use for it from its very name, and conclude that the offering of water and such other rites for the Pitrs are to be performed with 'the receptacle dedicated to Pitrs.' In this manner the eulogy also becomes consistent. The 'receptacles' dedicated to Brahma and the rest being directly enjoined as those to be used, people might be led into the mistake that in the absence of these the other may be used; hence with a view to prevent this it was only right to mention the Pitrya-tîrtha also (as that which should never be used) [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen zu 58 + 59: Vasishtha-Smrti, 3. 29.. — 'The line beyond the base of the thumb is the thumb is the Brahma-tîrtha ; through that one should sip water thrice and then wash with water.' Vishnu-Smrti, 62. 6. — 'He should sip water through the Brahma-tîrtha.' Yâjnavalkya, 1.18. — 'With hands between his knees, seated on a pure spot, facing the north or the east, the twice-born should sip water.' Baudhâyana-Dharmasûtra, 1. 5. 11. — 'One should sip water through the Brahma-tîrtha.' Baudhâyana-Dharmasûtra, 5. 1. 12-13. — 'The base of the thumb is the Brâhma-tîrtha ; the tip of the thumb is the Pitrya-tîrtha ; the tips of the fingers, the Daiva-tîrtha ; the base of the fingers, the Ârsha-tîrtha ; the Pitrya-tîrtha is also that between the thumb arid the forefinger.' Vishnu-Smrti, 62. 1-4. — 'For the twice born, the base of the little finger is the Prâjâpatya-tîrtha ; at the base of the thumb, the Brâhma-tîrtha ; at the tip of the fingers, the Daiva ; at the base of the forefinger, the Pitrya.' Yâjnavalkya, 1. 19. — 'The base of the little finger, the base of the forefinger, the base of the thumb, and the tip of the fingers of the hand constitute the Prajdpatya, Pitrya, Brâhma and  Daiva tîrthas respectively.' Shankha (quoted in Medhâtithi). — 'The Kâya is at the base of the little finger ; the Prâjâpatya at the base of the thumb, the Daiva, at the tips of the fingers ; the Pitrya at the base of the index-finger.' Shankha-Likhita (Parâsharamâdhava, p. 221).— 'The Brâhma tîrtha is situated to the left of the thumb, on the line pointing upwards ; the Pitrya between the thumb and the index finger ; the Prâjâpatya between the palm and the little index ; on the top of the finger tips, the Daiva.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

59. THE PART OF THE PALM AT THE ROOT OF THE THUMB THEY CALL 'THE RECEPTACLE DEDICATED TO BRAHMÂ' ; THAT WHICH IS AT THE ROOT OF THE FINGER 'SACRED TO PRAJÂPATI' ; THAT ON THE FINGER-TOPS 'DEDICATED TO THE GODS'; AND THAT WHICH IS BELOW THESE TWO 'DEDICATED TO THE PITRS.'

Abb.: âcamana [Bildquelle: http://www.bkgoswami.com/Picturepages/nandisinitiation.htm. -- Zugriff am 2004-02-02]

Medhâtithi: Abb.: Die fürs âcamana erlaubten (rot) und verbotenen (blau) Zonen der Hand The 'root' of the thumb is its lower part; and the part of the hand just below that root is the 'receptacle dedicated to Brahmâ.'—The term 'tala' stands for the inner part (the palm). That inner portion of the hand which extends up to the long palm-line and faces one's own eyes is the part 'dedicated to Brahmâ.' That at the root of the fingers, above the horizontal palm-line is 'dedicated to Prajâpati.' 'That on the tip of the fingers is dedicated to the Gods.'— Even though the term ' anguli' forms the subordinate factor in the compound ('anguli-mûle'), yet it is construed with the term 'agre,' for the simple reason that this latter is a relative term (and hence stands in need of a correlative). 'That below these two is dedicated to the Pitrs'—This also is to be construed with the terms 'anguli' and 'angushtha,' though both of these form subordinate factors in the two compounds. The 'finger' meant here is the index-finger. Hence it is the part below the thumb and the index-finger which is 'dedicated to the Pitrs.' We interpret the text in this manner on the strength of what is prescribed in other Smirtis, and also upon that of the practices of cultured people; specially as no sense could be got out of the words as they stand. Says Shankha—'Below the thumb and behind the first palm-line is the receptacle dedicated to Brahmâ; that between the thumb and the index-finger is dedicated to the Pitrs; that below the little finger is dedicated to Prajâpati, that at the tip of the fingers is dedicated to the Gods.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: siehe bei Vers 58

60. FIRST OF ALL HE SHOULD SIP WATER THRICE; THEN HE SHOULD WIPE HIS MOUTH TWICE, AND TOUCH WITH WATER THE CAVITIES, THE SOUL AND ALSO THE HEAD.

Medhâtithi: Through any one of the aforesaid 'receptacles' he should three times 'sip water,'—i.e., he should let water enter his stomach through the mouth. 'Then'—i.e., after the sipping of water,— he should 'twice'— i.e., by repeating the act—'wipe the month'—i.e., the two lips. This 'wiping' consists of removing with a wet hand the drops of water attaching to the lips. Question.—" Whence do you get the idea that this wiping is to be done with the hand ?" Answer.—We learn this from actual usage, and also deduce it from the fact of the context dealing with 'receptacles' (which have been described as parts of the hand); —the terms 'through the receptacle' and ' with water,' though occurring elsewhere, being brought in here also. Further, inasmuch as the wiping is meant only to serve a visible purpose, the term 'mouth' is taken to stand for a part of the mouth (i.e., the lips), 'Cavities'—holes;—'he should touch with water'—held in the hand. ' Upasparshana' (of the text) is the same as 'sparshana.' Since the text has been speaking of the 'mouth' the 'cavities' meant to be touched are those pertaining to the mouth (i.e., located in the head). Says Gautama (1.36)—'He should touch the cavities in the head.' 'The Soul'—stands for the Heart and the Navel. In the Upanisads we read that 'one should find the Soul in the heart' Hence the 'touching of the heart' becomes the 'touching of the Soul,' the all-pervading entity ensouling the body. (We have to take it in this sense, because) there can be no touching of the Soul itself, which is something incorporeal. In some law-books it is laid down that 'one should touch the navel'; hence we have included 'navel' also (as indicated by the term 'Soul' of the text). 'Head'—this is well known. Since all Smrtis are meant to serve the same purpose, 'the washing of hands up to the wrists' and such other acts (as are laid down in Gautama 1.36, for instance) also have to be done along with those mentioned in the text; such acts, for instance, as not making noise, keeping silent, sprinkling of water on the feet,—or even washing the feet, as laid down in the Mahâbhârata. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Baudhâyana-Dharmasûtra, 1. 5. 15-16.—'Thrice he should sip water, reaching to the heart,—not laughing, not talking, not standing, not looking this way and that, not stooping, not bowing down, not having his shikhâ untied, with throat not covered, nor with head covered, not in a hurry, not without the sacred thread, not spreading out his feet, with the end of his lower garment not tucked into the waist-band, with arms not outside the knees, without making any sound ; and he should wash thrice ; twice, according to some.' Baudhâyana-Dkarmasûtra, 1.5.21.—'Touching the holes with water, he should touch the feet, navel, head, and lastly, the left hand.' Gautama-Dharmasûtra, 1. 33-42.—'Seated on a clean spot, placing his right arm between his knees, wearing the sacred thread, washing his hands up to the wrist, with speech in check, he should sip water, touching the heart, thrice or four times ; he should wash twice ; the feet also; should touch the holes in the head ; should sprinkle water on the heart also.' Âpastamba-Dharmasûtra, 1. 5.16. 2-9.—'Seated, he should sip water twice, reaching his heart ; should wash the lips thrice—twice, say some ; once he should rinse his mouth,— twice, say some ; washing the left hand with the right, he should touch with water, the feet, the head, the sense-organs, the eyes, the nostrils and the ears ; then he should touch water ; when going to take food, he should, even though clean, sip water twice, twice wash his lips and once rinse the mouth; he should sip water after having washed the lips to the ends.' Vasishtha-Smrti, 3. 29-30.—'With the Brâhma tîrtha, he should thrice sip water and twice wash the lips with water ; should touch the holes with water ; should sprinkle water on the head.' Vishnu-Smrti, 62, 6-8.—'With the Brâhma tîrtha, he should sip water thrice ; twice wash ; touch with water the holes, the head and the chest.' Gobhila-Grhyasûtra, 2,5-8.—'Going to the north of the Fire, washing his hands, seated, he should sip water thrice, arid wash twice ; having sprinkled water over the feet, he should sprinkle it over the head ; touch the organs with water ; the eyes, the nostrils and the ears.' Yâjnavalkya, 1-20.—'Having sipped water thrice and washed twice, he should touch the holes with water in its natural condition.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

61. ONE WHO KNOWS HIS DUTIES, WHEN DESIRING CLEANLINESS, SHOULD ALWAYS SIP, THROUGH THE PROPER RECEPTACLE, WATER WHICH IS NEITHER HOT NOR FROTHY,—IN SOLITUDE, WITH HIS FACE TOWARDS THE NORTH OR THE EAST.

Medhâtithi: 'Hot' here stands for boiled; elsewhere we read that the sipping should be done 'with unboiled water.' So that the prohibition does not apply to such water as is naturally hot, or has imbibed the heat of the hot atmosphere. 'Froth' is meant to include 'bubbles' also, as elsewhere we read that 'the water should be free from froth and bubbles.' The terms 'through the proper receptacle' and 'one who knows his duties' have been added only for the purpose of filling up the metre. 'Desiring cleanliness'—seeking to attain cleanliness, i.e., purity. The sense is that without the sipping of water he can never be clean. 'Always'—i.e., not only at the time of eating, as would seem implied by the fact of the rule occurring in the section on 'eating,'—but also at other times, when, for instance, one seeks cleanliness after passing urine or stool, etc. Though 'water' is the object of the act of sipping. yet it is put in the Instrumental Case, with a view to indicate that what is prescribed is meant to be applicable not only to the water that is sipped but also to that which forms the instrument in such acts as the washing of the feet and the like. What we hold is that in the act of sipping also the water is only the 'instrument'; specially as the sipping does not constitute the sanetification of the water (in which case alone the water could he the 'object'). 'In solitude'—i.e., in a clean place ; a solitary place, being uncrowded by people, is generally clean. 'With his face towards the North or the East';—the term 'face' is to be construed along with each of the two terms ('East' and 'North'); as Gautama (1.35) says that 'the man should face either the North or the East.' The compound should be expounded as 'he who has his face towards the North, East'; the compound being a pure Bahuvrîhi, not a Bahuvrîhi containing another copulative compound [i.e., we cannot expound the compound as 'North and East,' and then compound this with the term 'mukha,' the sense in this case being 'one having his face towards the North and the East']. If we made the Babuvrlhi contain a copulative compound, then if the compound 'prânudak' were taken as an aggregative copulative, it should have an additional 'a' at the end; nor could it be taken as a segregative copulative. Further, it is not possible for the man to face both the North and the East at one and the same time ; for in that case, the rule would mean that one part of the sipping should be done with face towards the North, and another part of it with face towards the East; and this would mean that the sipping is not done at one place. Then again, the directions mentioned do not form the principal factor in the predicate of the sentence, which alone could justify their being taken reciprocally ; nor does the term 'prânudak' from a well-known name of the South-East quarter, in the manner in which ' dakshina-pûrva' does of the South-East quarter; hence there can be no justification for the compound being taken as a Bahuvrîhi containing another compound name of a particular quarter, [i.e., we cannot take 'prânudak' as the name of the North-East quarter and then compound it with 'mukha']. For these reasons the compound cannot be taken as a 'Bahuvrîhi' containing within itself another compound. From all this it follows that option is meant; as is clearly laid down in another Smrti—'Acts of cleanliness should be begun with face towards the North or the East' (Gautama 1.35). This option is just like the option that we have in the case of the Sâman to be sung at the Shadoha sacrifice, where the injunction being in the form that 'the Brhadrathantara Sâman should be sung,' what is actually done is that on some days of the sacrifice (which lasts for six days) they sing the 'Brhat' while on other the 'Rathantara' Sâman; and never on any one day do they ever sing both the Sâmans. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Baudhâyana-Dharmasûtra, 1. 5. 14. — 'Water-sipping should never be done with the fingers, nor with such water as has bubbles or foam, is brackish or saltish, or muddy, or discoloured, or foul-smelling.' Baudhâyana (Vîra-Âhnika, p. 7l).—'Sipping should not be done with water left over after washing the feet ; or if this has to be done, it should be done after pouring out some of the water on the ground.' Âpastamba-Dharmasûtra, 5. 15. 4-7.—'Water should not be sipped out of rain-showers; nor out of cavities in the Earth ; nor with warm water, without reason.' ['Reason'such as sickness.] [But according to Vasishtha, if the cavity contained water enough for satisfying the cow, is not unclean , then, it may be used.] Vasishtha-Smrti, 3, 36—'Sipping should not be done with water with bad colour, bad smell or bad taste, or that proceeding from an unclean source.' Vishnu-Smrti, 62. 5.—'Seated in a clean place, with arms between the knees, facing the East or the North, with happy and concentrated mind, he should sip water, which is not fire-heated, which is free from foam, which has not been brought by the Shûdra, and which is not brackish,' Yâjnavalkya, 1.20.—'With water in its natural condition, free from bubbles and foam.' Gobhila-Grhyasûtra, 1. 2. 22-23.—'With water, not hot, nor with bubbles.' Shankha (Vîra-Âhnika, p. 66).—'With water pulled out, which is free from bubbles and foam, not heated by fire, nor brackish.' Gautama and Shankha-Likhita (Do., p. 67).—'Not with water fetched by a Shûdra or an unclean person or by one hand.' Kûrmapurâna (Do.).—'With water which is not brackish and which has not been fetched by a Shûdra or by an unclean person; nor with water brought with one hand.' Samvarta (Do.).—'Never with water offered by a Shûdra or an unclean person, or with one hand.' Shankha-Likhita (Do., p. 68).—'With water pulled out, purified, examined, not brackish, nor heated, nor with foam and bubbles,' Pracetas (Do., p. 69).—'One should twice, thrice or four times sip water, without making any sound, which is not hot, nor with foam, which has been purified by cloth and by the eye,—reaching the heart.' Harîta (Do., p. 70).—'Nor with water which has not been looked into, which is hot or unclean; discoloured or foul-smelling or foamy.' Parâshara (Do., p. 71).—'Sipping should not be done with water fetched by a Shûdra, or with one hand, or by one who lias not kept the observances, or by an unknown person.' Yama (Parâsharamâdhava, p. 222).—'It has been declared that at night, the wise men may be purified by even such water as has not been looked into; as also for sick men.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

62. THE BRAHMANA IS PURIFIED BY THE WATER REACHING THE HEART ; THE KSHATTRIYA BY THAT REACHING THE THROAT; THE VAISHYA BY WATER THAT IS JUST SIPPED, AND THE SHUDRA BY WHAT IS TOUCHED WITH THE END.

Medhâtithi: The 'sipping,' as consisting of the drinking of water, has been prescribed; but the exact quantity of the water to be sipped has not yet been laid down. Hence the Text now proceeds to define the precise measure (of the water to be sipped): 'Reaching the heart'—that which reaches down to the regions of the heart ; the word being derived from the root 'gam' with the 'da' affix, according to Pânini, 6. 2. 101 ; the term 'hrdaya' being changed into 'hrd' according to Pânini's Sutra, 6. 3. 50. 'Is purified'—Reaches sanctity; that is, gets rid of impurity. The water (reaching the heart) would, in quantity, be just a little less than a handful. 'The Kshattriya by that reaching the throat'—i.e., by that which reaches only down to the throat. The term 'bhûmipah' in the text stands for the Kshattriya; as the ´'lordship of land' is laid down for the Kshattriya only; and hence this well-known function (of ruling the land) indicates here the Kshattriya caste, If actual 'lordship' of the land were meant, then what is laid down here would have been prescribed among the 'duties of the king.' 'The Vaishya by the water that is just sipped'—i.e., which is just taken into the mouth ; even without reaching the throat, the water thus sipped serves to purify the Vaishya. 'The Shudra by what is touched with the end ;'—'antatah' stands for 'antena '; the 'tasil' affix having the force of the instrumental, according to the Vârtika on Pânini, 5. 4. 44. The term 'end' (anta) means proximity; e.g., the phrase 'udakânta' means 'near water'. It also means a part; e.g., in such expressions as 'vastrânta,' 'vasanânta ' and the like. With both these significations the term 'end' (being a relative term) stands in need of a correlative; whenever it is used, one always wants to know—'near what' or 'part of what.' Now in the present case, the water-sipping has been laid down for the other castes as to be done with certain parts of the hand and the lips and the tongue ; and it is the 'end' of these that is meant. It cannot mean mere 'proximity '; because the 'water-sipping' prescribed cannot be accomplished by mere proximity. Then again, the 'touch' (of the water with the tongue and lips) would involve sipping (which has been laid down for the Vaishya); for one is sure to feel the taste of that which is touched with the tongue and lips. Hence the conclusion appears to be that the quantity of water sufficient for the Shudra is just a little less in quantity than that for the Vaishya ; e.g., while for the Vaishya the water should touch the root of the tongue, for the Shudra it should touch only its tip. Water being a fluid substance, its going beyond the limits prescribed would be unavoidable; hence all that is meant is that if the water sipped fails to reach the prescribed limits, it fails to purify the man. The description of the 'receptacles' (parts of the hand) refers to the right hand; as it is this hand that should be used in all washings ; specially as it has been laid down that men should perform (religious) acts with the right hand. It is for this reason that we reiterate this fact in the present connection [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Baudhâyana-Dharmasûtra, 1. 5. 17.— 'The Brahmana becomes pure by water reaching the heart, the Kshattriya by its reaching the throat and the Vaishya by water actually drunk off; the woman and the Shudra by merely touching it.' Vishnu-Smrti, 62. 9.—'The three twice-born castes become pure by water reching the heart, the throat and the palate respectively, the woman and the Shadra by touching it once.' Gautama Dharmasûtra, 1. 37.—'He should thrice or four times sip water reaching the heart.' Vasishtha-Smrti, 3. 33-34.—'The Brahmana is purified by bubble-free and foamless water reaching his heart; the Kshattriya by it reaching the throat, the Vaishya by water actually drunk; the woman and the Shudra by merely touching it.' Yâjnavalkya, 1. 21.—[The same words as Vishnu, above.] Gobhila-Grhyasûtra, 1. 2. 29.—'He should sip water reaching the heart.' Brahmapurâna (Vîra-Âhnika, p. 74).—'The woman and the Shudra are purified by the washing of the hands and lips.' Ushanas (Vîra-Âhnika, p. 75).—'That quantity of water is to be taken as reaching the heart in which a bean sinks ; this quantity, less by its fourth part is taken as reaching the throat; less by half, as reaching the palate ; and less by three-fourths, as reaching the teeth.' Pracetas—(See above.) [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

63. WHEN THE RIGHT HAND IS HELD ABOVE (THE SACEED THREAD ETC.), THE TWICE-BORN PERSON IS DESCRIBED AS 'UPAVÎTIN' ; WHEN THE LEFT HAND IS HELD ABOVE, ' PRÂCÎNÂVÎTIN,' AND ON ITS HANGING BY THE NECK, 'NlVÎTIN.'

Medhâtithi: An objection is raised—"As a matter of fact, in treatises dealing with Dharma, the meanings of words are accepted to be exactly as they are known in ordinary usage ; and the works of Manu and others should not make it their business to explain the meanings of words, in the way in which it is done by grammatical and lexicographical works." Answer.—We have already answered this before ; if treatises on Dharma should be found to supply the explanation of such words as are not ordinarily known, are they to be blamed for doing so? Then again, in the present instance, there is another purpose also in view. The term 'upavîtin' is explained in the course of the explanation of the act of 'water-sipping,' with a view to indicate that the method (of wearing the sacred thread, etc.) is auxiliary to that act. Though it is true that the wearing of the sacred thread,— either as part of a religious observance, or as accomplishing certain desirable results for man,—is known as to be done at all times, yet if the 'water-sipping' were done without it, it would remain incomplete. So that, if we did not have the present text (as indicating the necessity of wearing the sacred thread during water-sipping), there would be some deficiency in the religious act, as also some defect in the agent. If the sipping were done without the sacred thread, it would be as good as not done, and there would be the additional wrong done, in the shape of sipping the water while unclean. Question.—" How is it that the Upavîta-method alone is regarded as auxiliary to the 'water-sipping,' when as a matter of fact, the present text has spoken of another method, the 'Prâcînâvîta' also?" Our answer is as follows:—As for the 'Prâcînâvîta' method, this has been directly prescribed, in so many words, as pertaining to acts of offering to the Pitrs ; so that when its use has been found in connection with these, it could not be taken as an alternative to the Upavîta-method, whose use has not yet been found. Similarly the 'Nivîta' method also has its use in connection with acts of sorcery. Though the use of the 'Nivîta' has not been laid down in the Manusmrti itself, yet since all Smrtis have the same end in view, the use prescribed in other Smrtis could be regarded as accepted in the present context also. The term 'hand' stands here for the arm; it is only when the man raises his arm that he is called 'Upavîti'; further, we are going to point out later on that the 'Upavîta' is the method (of wearing the thread) to be employed at all times (not during religious acts only); and no one is called 'Upavîtin' by merely lifting his hand. 'When the left hand is held above,' he is called 'Prâcînâvîtî'; it is the compounded form ('Prâcînâvîtî') that constitutes the name; the text puts it in the uncompounded form on account of the exigencies of metre. 'On its hanging by the neck';—'Sajjana,' 'hanging,' means being worn, when the sacred thread, or the piece of cloth, is worn over the neck, and neither arm is held over it, then the man becomes 'nivîtî.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Baudhâyana-Dharmasûtra, 5. 1. 5-8.—'The Sacred Thread worn at sacrifices to gods (upavîta) consists of the silk or the. cotton thread folded three times three: it should reach down to the navel; the right arm being held above;—the reverse (prâcînâvîta) at offerings to Pitrs; hanging by the neck,, it is nivîta ; hanging downwards it is adhovîta.' Âpastamba-Dharmasûtra, 1. 6. 18-19.—'He who is wearing the Sacred Thread in the upavîta form is to be regarded as wearing two pieces of cloth;—while he who is wearing it in the Adhovîta form, is to be regarded as wearing only one piece of cloth.' Gobhila-Grhyasûtra, 1. 2. 2-3.- 'Holding aloft the right arm, passing over the head, resting the thread on the left shoulder, hanging down the right arm-pit,—thus does he become the wearer of the Yajnopavîta', lifting the left arm, passing over the head, resting the thread on the right shoulder, hanging down the left arm-pit,—thus does he become the wearer of the Prâcînâvîta.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

64. WHEN THE GIRDLE, THE SKIN, THE STAFF, THE SACRED THREAD OR THE WATER-POT BECOMES DAMAGED, HE SHOULD THROW IT INTO THE WATER AND TAKE UP ANOTHER WITH THE PROPER FORMULAS.

Medhâtithi: The present verse enjoins that when these things are damaged, they should be thrown into water and others should be taken up; and the sequence of the 'throwing' and the 'taking up' is to be just as it is found in the text. In as much as one has got to take up these things again, they cannot be regarded as forming part of the Initiatory Ceremony itself ; if it were part of this ceremony, then all their purpose would have been fulfilled by the completion of the ceremony. The right view therefore is that these should continue to be taken up throughout the 'student-stage.' "But is it not possible to regard the throwing into water here laid down as the disposal of the things mentioned, if they happen, during the Initiatory Ceremony-—and before its completion,—to be damaged by divine or human adverse forces? The taking up of fresh ones, would, in this case, be necessary for the completion of the ceremony; just as there is of the begging-bowl. Is it absolutely impossible for the text to be taken in this manner, that the mere fact of  the re-taking being laid down should be made the basis of assuming that the things should continue to be held throughout the student-stage ? " Our answer to the above is as follows:—As for mere 'holding,' this has been laid down in connection with the staff only (during the Initiatory Rite); as for the girdle what is to be done during the ceremony is only its tying (round the waist); so that what should be done as part of the Initiatory Ceremony is the peculiar arrangement of strings (which constitutes the act of tying}; this being done, the purpose of the Injunction will have been fulfilled ; so that if, at some future time, any thing becomes damaged or not, what effect could that have upon the ceremony (which will have been long completed)? As for the particular form of 'disposal,' this helps the Rite only when what has become damaged forms an integral part of the Rite itself. Nor again have the scriptures laid down any purpose for which the girdle, etc., are worn, for the fulfilment of which purpose, the re-taking of them (during the ceremony) would be enjoined (in the present text) ; it is only when the purpose of a certain object has not been fullilled, that we take it for granted that that object should be taken up again. For these reasons, because the text lays down (a) a particular form bf Disposal, and (b) the re-taking of the things, we conclude that, even though the holding of these may form an integral part of the Initiatory Ceremony, the necessity of this holding does not end with the completion of the ceremony. Then again, the girdle, etc., are mentioned in the same category as the 'water-pot,' which continues to be held after the ceremony also; and this shows that the other articles also are to continue to be held, and all this 'holding' forms part of the observances (of the Religious Student). From all this it follows that the girdle and other things are subservient to both : by the force of 'context,' they form part of the Initiatory Ceremony, and since they are found to be held after the completion of that ceremony, they are to continue as long as the 'student-stage' lasts. That the 'water-pot' has to be carried (always) for the purpose of carrying water is also implied by (the binding and universal character of) the injunction of the ' Disposal' ; otherwise (if the pot were not meant to be carried always), the meaning of the injunction would be that the disposal is to be carried out only when the water-pot may be held; and this would make the Injunction partial and limited in its application. As regards the 'holding of the staff,' this comes to be regarded as part of the 'begging of food,' on the basis of sequence enjoined in the rule 'one should beg for food after taking up the staff'; but on the basis of actual practice, it comes to be done in connection with such ordinary walking also as is not done for the purpose of 'food-begging.' But it does not mean that the staff should be held always; for the boy who may be holding the stick would be unable to do such acts as standing, sitting, sleeping, eating and so forth; similarly in Verse 2.70 it is laid down that the boy, when proceeding to read the Veda, should sit with jointed palms (and this would not be possible if he held the staff in his hand). 'With the proper formulas'—this means that the retaking of the articles should be in the same manner in which they are taken up during the Initiatory Ceremony; and in that connection formulas are laid down in regard to the wearing of the Girdle, and not in regard to the holding of the staff. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Vishnu-Smrti, 27.29.—{Reproduces the exact words of Manu.] Baudhâyana-Dharmasûtra, 4.5-7.—'When these articles become spoilt by urine, excreta, blood or semen, they should be thrown away; when the water-pot breaks, one should offer a hundred libations with the Vyâhrti mantras ; the pieces he should throw into the water, and repeating the Sâvitrî ten times, he should take up another pot.' Bhrgu (Vîra-Samskâra, p. 423).—'When the sacred thread is torn or broken, the Brahmana should bathe and then wear a new one.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

7.4. Leben und Pflichten des Schülers nach A. Hillebrandt

Abb.: Manga "Rg Veda"

[Aus der Beschreibung der Mangaserie:  "RG Veda is loosely based on stories and characters from the oldest and most sacred Hindu text of poems and prayers of the same name. So right there you know this story is interesting, especially for nerds like myself who love history and studying world religions and spirituality. The story revolves around a girl named Ashura, who is destined to right the wrongs of the past. She accompanied by three former rulers of god clans that have become extinct, Yasha, Ashura's sworn protector, Ryu, a boy king, and Karura, a mystical woman with ability to create phantom cranes with great power. Together these individuals have set out to overthrow Taishakuten, the god, who murdered and killed many gods, including Ashura's Father, in order to control heaven." -- http://www.ybfree.com/8RGVEDA1.html. -- Zugriff am 2004-02-03]

"Die Pflichten des Schülers gehen aus der eben erwähnten Einweisungsformel hervor. Shankhâyana sagt 2, 6, 8, dass die ständigen Pflichten des Schülers im täglichen Anlegen von Brennholz), Bettelgang, Schlafen auf dem Boden und Gehorsam gegen den Lehrer bestünden. Gobhila 3, 1, 27 bezeichnet Gürteltragen, Bettelgang, Tragen des Stockes, Holzanlegen, Wasserberühren (d. h. Morgen- und Abendwaschung) und die morgendlichen Begrüssungen als »nityadharma's«, cf. auch Pâraskara 2, 5, 11. Zu a) finden wir Shankhâyana 2, 10, 1; Pâraskara 2, 4, 1ff.; Âpastamba u, 23 (vgl. Âshvalâyana 1, 22, 5) genauere Vorschriften. Das Holz wird stets aus einem Walde geholt (Âpastamba 11, 24) und zwar zuerst für das Upanayana-, später auch für das andere Feuer (Âpastamba 11, 22. 23). Es soll geschehen nach Pâraskara 2, 5, 9 »ohne Bäume zu schädigen«, also nur abgefallenes Holz sein. Anlegen und Verehrung des Feuers, Umfegen und Umsprengen geschieht früh und abends, Tag für Tag mit einer Anzahl von Versen (siehe besonders Shankhâyana und Pâraskara). In einem, wie es scheint, erst später eingeschalteten Sûtra bei Shankhâyana wird noch hinzugefügt, dass »nach alter Überlieferung« auf Grund eines beim Sauparnavrata vorgeschriebenen Brauches an fünf Stellen (Stirn, Herz, Schultern und Rücken) mit Asche drei Striche gemacht werden. Über die Verehrung der Morgen- und Abenddämmerung finden sich bei Shankhâyana 2, 9. Âshvalâyana 3, 7, 3 ff. Vorschriften. Er soll sie schweigend im Walde vollziehen, Brennholz in der Hand, abends und morgens, bis zum Erscheinen der Sterne resp. der Sonne, abends nach NW., früh nach O. gewendet. Âshvalâyana schreibt das leise Hersagen der Sâvitrl, Shankhâyana ausserdem die Mahâvyâhrti's und Segenssprüche vor. Ferner muss er, wie Âshvalâyana hervorhebt, die Opferschnur tragen und die obligatorischen Waschungen und andere Wassergebräuche vollzogen haben. Wenn die Sonne untergeht, während er ohne krank zu sein schläft, sind gewisse Bussen zu vollziehen und ebenso früh (Âshvalâyana 3, 7, l. 2).   b) Bettelgang. Bhikshâcarana. Auch er geschieht früh und abends (Âshvalâyana l, 22, 4). Der Brâhmana soll betteln, indem er bhavat voranstellt, der Râjanya und Vaisya, indem er es in die Mitte, resp. ans Ende stellt (Pâraskara 2, 5, 2 ff. Vaikhânasa 2, 7. Kaushika 57, 16 ff.. Âshvalâyana bestimmt als Formel: »bhavân bhiksâm dadâtu« oder »anupravacanîyam« (»etwas zum Studium«!) (l, 22, 8. 9 und STENZLER'S Anm. dazu). Zuerst soll er bei einem Mann oder einer Frau betteln, die ihn nicht zurückweist (Âshvalâyana 1, 22, 6. 7), nach Pâraskara 2, 5, 4 ff. bei drei, sechs oder mehr Frauen, die ihn nicht zurückweisen. Pâraskara 2, 5, 7 sagt, dass er »nach einigen« zuerst zu seiner Mutter gehe. Diese Vorschrift geben Gobhila 2, 10, 43; Shankhâyana 2, 6, 5; Hiranyakeshin 1, 7, 13.Gobhila setzt an zweite Stelle »noch zwei andere Freundinnen oder wieviel da sind« usw. Der Schüler kündigt den Ertrag seiner Sammlung dem Lehrer an; nach Hiranyakeshin 1, 7, 15 mit dem Wort »bhaiksa«, worauf dieser mit »tat subhaiksa« erwidert Hierauf soll er mit Erlaubnis des Lehrers essen (Shankhâyana 2, 6, 7) und den Rest des Tages stehen (Âshvalâyana 1, 22, 11) und schweigen. Pâraskara 2, 5, 8 nennt das die Meinung »einiger«. Wenn die Sonne untergegangen ist, kocht er den Mus für die Brâhmana's von seinem anupravacanîya und meldet es dem Lehrer (Âshvalâyana l, 22, 11 ff.). Der Lehrer opfert mit einem Verse an Sadasaspati, zum zweitenmal mit der Sâvitrî oder dem Text, der sonst studiert ist (s. STENZLER und OLDENBERG zur Stelle) den Rsi's und Agni Svishtakrt. Er speist die Brahmanen und lässt sie das Ende des Vedastudiums aussprechen (siehe auch Shankhâyana 2, 8; Hiranyakeshin l, 7, 18.).   Zu der Vorschrift c) »auf der Erde zu schlafen« kommen noch einige andere auf Nahrung usw. bezügliche hinzu. Pâraskara 2, 5, 10 ff. heisst es, dass er scharfe und gesalzene Speisen, Honig (cf. STENZLER z. Stelle) und Fleisch vermeiden solle, nicht auf erhöhtem Sitz sitzen, nicht zu Frauen gehen dürfe usw. Siehe auch Hiranyakeshin l, 8, 8 ff.; Gobhila 3, l, 15 ff. »vermeide Zorn und Unwahrheit, Beischlaf u.s.w.«   Über d) Betragen gegen den Lehrer finden wir bei Pâraskara Vorschriften (2, 5, 29 ff.). Wenn der Lehrer ihn ruft, soll er aufstehen und antworten, wenn er steht, soll er hinzugehen, wenn er geht, soll er hinlaufend antworten. Wenn er sich so benimmt, heisst es, dann wird nach Ablauf seines Studiums der Ruhm ihm zuteil werden, dass man von ihm sagt »heut ist er in NN., heut in NN.« Andrerseits hat der Guru den Schüler zu behüten (Vaikhânasa 2. 8). Adhyayana. Studium (s. WEBER, ISt 10, 131 ff.). — Über den Umfang des Studiums findet sich eine Vorschrift bei Pâraskara 2, 6, 5 ff, der vidhi, vidheya und tarka unterscheidet; d. h. nach dem Kommentar Vorschrift (Aussprüche des Brâhmana über die Handlungen), Anwendung (Sprüche und Verse), Erörterung (der Bedeutung der Riten und Texte). Nach »einigen« soll der Veda mit seinen Anhängen (anga's) studirt werden (6); jedenfalls aber nicht nur der Kalpa (Ritual) (7). Vaikhânasa 2, 12 nennt vedân, vedau vedam vâ sûtrasahitam. Art des Studiums. — Das Studium beginnt täglich nach Sonnenaufgang (Shankhâyana 2, 9. 10, 1; Khâdira 3, 2, 22 prâtar); Shankhâyana gibt in einem (nach SPEYER) eingeschobenen Kap., 2, 7 ff. nähere Auskunft über die Art des Studiums. Unter Angabe des Rsi, von welchem jeder Mantra herstammt, der Gottheit und des Metrums soll er auf jedesmaliges Ansuchen des Schülers hin jeden Spruch vortragen (2, 7, 18). Sie lassen nördlich vom Feuer sich nieder; der Lehrer mit dem Gesicht nach Osten, der Schüler nach Westen (cf. noch Shankhâyana 4, 8, 2 und Âshvalâyana 3, 5, 11). Unter bestimmt vorgeschriebenen Ceremonien spricht dieser: »die Sâvitrî trage vor, Herr!« Lehrer: »die Sâvitrî trage ich dir vor« (Shankhâyana 54). Schüler: »die Gâyatrî trage vor«, »die Vishvâmitrastrophe trage vor«; er wiederholt seine Bitte mit Bezug auf »die Rshi's«, »Gottheiten«, »Metra«, »Shruti«, »Smrti«, »Shraddhâmedhe«. Wenn der Lehrer selbst Rshi, Gottheit, Metrum nicht weiss, so sagt er die Sâvitrî her. In dieser Weise lehrt er jeden einzelnen Rsi oder jeden der (85) Anuvâka's, bei den Ksudrasükta's (RV. 10, 129—131) gleich den ganzen Anuvâka oder soviel dem Guru beliebt, oder nach Belieben die erste und letzte Hymne jedes Rsi oder Anuvâka, oder je einen Vers vom Anfang einer Hymne. »Am Anfang einer Hymne sagt der Lehrer, wenn er will: das ist der Beginn!« Shankhâyana's Vorschrift bezieht sich auf den Rgveda; bei den andern Veden ändert sich natürlich der Unterrichtsstoff. Pâraskara 2, 10, 18 ff. spricht von den Anfängen »der Rsi's« für die Bahvrca's, den Parvan's für die Chandoga's und den Sûkta's für die Atharvan's, während er mit den »Adhyâya-anfängen« (18) wahrscheinlich die Shâkhâ seiner Schule meint. Aus Hiranyakeshin 1, 8, 16 wäre noch zu verzeichnen, dass bei Beginn und Beendigung der Kânda's resp. des Kândavrata (cf. Komm.) eine Spende Sadasaspati, eine dem Rshi des Kânda gebracht wird, worauf andere, an Varuna usw. folgen (cf. noch Âpastamba 8, 1). Nach Shankhâyana 2, 7, 28 nimmt (der Lehrer) am Ende der Lektion Kushaschösslinge, macht aus Kuhdünger an deren Wurzel eine Grube und giesst für jedes Lied Wasser auf die Kushahalme. Pâraskara 3, 16 finden wir Sprüche, die jedesmal nach dem Studium (nach der Kârikâ Tag für Tag) um das Vergessen abzuwenden, herzusagen sind: »Geschickt sei mein Mund, meine Zunge sei süsse Rede usw.« Verhalten des Schülers beim Lernen. — Nach Shankhâyana 4, 8, 5 ff. soll er in der Nähe des Guru nicht auf einem erhöhten, nicht auf demselben Sitze sitzen, seine Füsse nicht ausstrecken usw. Der Schüler sagt »adhîhi bho!«; »om!« heisst ihn dann der Lehrer sagen und es folgt das Studium, an dessen Ende der Schüler die Füsse des Lehrers umfasst und sagt »wir sind zu Ende Herr!« oder (nach einigen) »Entlassung« oder »Jetzt Pause.« Darauf geht er seinen Bedürfnissen nach. Während des Lernens darf niemand dazwischen treten; begeht er einen Fehler, so muss er drei Tage und Nächte oder 24 Stunden fasten, die Sâvitrî solange er kann wiederholen, den Brahmanen etwas schenken, und nach einer eintägigen Pause geht das Studium weiter. Vrata's. — Einzelne Grhyasütren erwähnen verschiedene Gelübde, die das Studium der verschiedenen Teile des Veda einleiten (Shankhâyana 2, 11. 12;Gobhila3, 2; OLDENBERG, Ind. Stud. 15, 139. 140. SBE. 29, 78. 79). Jedem von ihnen geht, wie bei der Sâvitrî ein Upanayana, voraus und folgt eine Uddîkshanikâ, das Aufgeben der Diksâ, wobei der Lehrer an den Schüler verschiedene Fragen hinsichtlich der Observanz richtet. Ausser dem die Sâvitrî einleitenden Sâvitra-vrata (s. oben S. 53) bei dem die Observanz ein Jahr, oder drei Tage dauern kann, kennt Shankhâyana vier weitere (cf. Comm. zu ,2, 4, 2 ff.), das Shukriyavrata, das das Studium des Rgveda einleitet, die Shâkvara-, Vrâtika-, und Aupanishadavrata's, die dem Studium der Mahânâmnî, des Mahâvrata resp. der Upanisad vorausgehen. Das Shukriya dauert drei oder zwölf Tage oder ein Jahr oder solange als der Guru für gut hält, die andern drei je ein Jahr. Während des nördlichen Laufes der Sonne in der lichten Monatshälfte mit Ausnahme des vierzehnten oder achten Tages, nach einigen auch des ersten und letzten Tages, oder an einem andern von den Sternen gebotenen Tage, soll der Lehrer, nachdem er selbst durch 24 Stunden Enthaltsamkeit geübt hat, den Schüler zum Brahmacarya für das Shukriyagelübde auffordern. Sâmbavyagrhya gibt Rede und Gegenrede an: »Sei ein Sukriyabrahmacârin«, »ich will ein Sukriyabrahmacârin sein.« Wenn die Zeit vorüber, das Gelübde erfüllt und der Rgveda zu Ende studirt ist, folgen die Rahasya's (Sâkvara, Mahâvrata, Upanishad.). Bei Shankhâyana stehen (2, 12) hierfür einige Vorschriften, die nach den Kommentaren auch für das Sukriya gelten, von OLDENBERG im Anschluss an den Komm, zum Sâmbavyagrhya nur auf die Vrata's für die Geheimlehren bezogen werden. Der Lehrer fragt am Ende des Vrata (Uddîkshanikâ) den Schüler: »Bist du vor Agni, Indra, Âditya und den Vishve devâh (denen er beim Upanayana, cf. p. 53, übergeben wurde) in Enthaltsamkeit gewandelt?« »Ja, Herr!« Darauf umhüllt er den Kopf des Schülers dreimal mit einem frischen Gewände, ordnet dabei den Saum so, dass es nicht herabfallen kann und heisst ihn drei Tage lang schweigend, aufmerksam, in einem Walde, einem Tempel oder Agnihotraplatz fasten, ohne seine Holzscheite anzulegen, zu betteln, auf der Erde zu schlafen, dem Lehrer Gehorsam zu leisten. Einige schreiben diese Beschränkungen nur für eine Nacht vor. Der Lehrer enthält sich des Fleischgenusses und Geschlechtsverkehrs. Nach Verlauf der Zeit geht der Schüler aus dem Dorf und muss vermeiden, gewisse Dinge, die sein Studium verhindern (z. B. rohes Fleisch, eine Wöchnerin, Verstümmelte usw.) anzusehen. Der Lehrer geht nach Nordosten hinaus, lässt sich an einer reinen Stätte nieder und nach Sonnenaufgang trägt er dem Schüler, der mit einem Turban bekleidet schweigend dasitzt, nach der für das Studium vorgeschriebenen Weise (s. oben) die Geheimlehren vor. Das gilt für die Mahânâmnîverse (Aitareya-âranyanka. IV), während bei den andern Texten der Schüler nur zuhört, wenn der Lehrer die Lesung für sich selbst vornimmt. Der Lohn dafür sind die Kopfbinde, ein Gefäss, eine Kuh. Genauere Angaben in Bezug auf das Studium des Âranyaka (unter teilweiser Wiederholung des 2, 12 schon gesagten) enthält Shankhâyana Buch VI, das wahrscheinlich ein späterer Zusatz ist. Ausführlich über die Vrata's handelt auch Gobhila III, 1—2 (und Khâdira 2, 5, 17 ff.). Gobhila nennt das godânika, vrâtika, âdityavrata (das einige nicht begehen) aupanishada-, jyaishthasâmika- und . mahânâmnîgelübde, über deren Zusammenhang mit den Vedatexten man den Komm, zu 3, 1, 28 vergleiche. Diese Gelübde unterscheiden sich teilweise in ihren Observanzen. Diejenigen z. B., welche das Âdityavrata begehen, suchen vor der Sonne nur unter Bäumen und Hütten Schutz, nirgend sonst, und steigen (ausser, wenn sie vom Guru angewiesen werden) nicht übers Knie ins Wasser. Jyeshthasâman- und Mahânâmnîgelübde sind z. T. gleich, doch ist der Anhänger des ersteren gezwungen, Shûdrafrauen zu meiden, kein Vogelfleisch zu essen usw. Am ausführlichsten charakterisirt Gobhila das Mahânâmnîgelübde. Während jene je ein Jahr beanspruchen, dauert dieses 12, 9, 6, 3 Jahre, doch genügt nach einigen auch nur eins; das Gelübde ist dann strenger und nur dann in dieser Kürze erlaubt, wenn die Mahânâmnî's schon von Vorfahren studirt wurden. Das Mahânâmnî- oder auch Shâkvaravrata scheint sehr populär gewesen zu sein; das beweist ein Citat aus dem Raurukibrâhmana bei Gobhila (3, 2, 7): »zu ihren Knaben sprechen die Mütter beim Säugen: das Shâkvarigelübde, o Söhnchen, möget ihr einst erfüllen!« Das Gelübde hat deutliche Beziehung auf Wasser und Regenzeit; wie die einzelnen Sprüche und interessanten Ceremonien Gobhila 3, 2, 10 ff. zeigen. Ist das erste Drittel dieses Gelübdes erfüllt, so lässt er für ihn den ersten Stotravers nachsingen, beim zweiten und letzten Drittel den zweiten resp. dritten Vers oder alle am Schluss des Ganzen. Der Schüler soll dazu gefastet und seine Augen geschlossen haben. Vaikhânasa widmet den pârâyanavratâni die Kapitel 2, 9—11, in denen er die sâvitrî-, prâjâpatya-, saumya-, âgneyavrata usw. erwähnt. Keshava zu Kaushika 42, 12 ff. spricht von »veda-, kalpa-, mrgâra-, vishâsahi-, yama-, shiro-, angirovrata usw.«; die Atharvapaddhati hat ein Kapitel über vedavrata's (cf. BLOOMFIELD zu 57, 32 und JAOS. 11, 376). Eine allgemeine Vorschrift über den caritavrata, den Schüler, der sein Gelübde erfüllt hat, gibt Âshvalâyana. 1, 22, 20. Hiernach ist damit eine »Einsichtserzeugung« verbunden. In einer nicht verbotenen Himmelsgegend geht sie vor sich. Der Schüler nimmt einen Palâshazweig mit einer Wurzel oder ein Kushabüschel in die Hand und giesst dreimal Wasser von links nach rechts, mit einem auf seine Befähigung bezüglichen Spruch: (»wie du der Götter und des Opfers Schatzhüter bist, so möge ich der Menschen und des Veda Schatzhüter werden«) herum. Upâkarana, upâkarman.— Schuleröffnungsfeier (WEBER, Naksatra II, 322, BÜHLER, IA. 23, 238 ff.). Shankhâyana 4, 5, 15-16 wird in Shloken das Upâkarma als das Werk der Rshi's gepriesen, die es durch die Kraft ihres Tapas' erschauten. Die Schulen verzeichnen dafür folgende Zeit: Âshvalâyana, 3, 5, 2: wenn die Pflanzen erscheinen, der Mond in Shravana steht, im Monat Shrâvana.. 3: oder am 5. Tage des Monats, im Nakshatra Hasta. Man nennt dies Upâkarana das vârshika (3, 5, 19). Pâraskara 2, 10, 2: wenn die Pflanzen erscheinen, der Mond in Shravana steht, am Vollmondstage des Monats Shrâvana oder am fünften Tage des Monats Shrâvana unter dem Nakhsatra Hasta (cf. STENZLER'S Anm. über die Kommentarangaben). Shankhâyana 4, 5, 2: wenn die Pflanzen erscheinen, unter Hasta oder Sravana. Hiranyakeshin 2, 18, 2: in der zunehmenden Hälfte des Monats Shrâvana, wenn die Pflanzen erschienen sind, unter dem Nakshatra Hasta oder am Vollmondstage. Gobhila 3, 3, i: am Vollmondstage des Monats Praushthapada oder unter dem Nakshatra Hasta; doch erwähnt er 3, 3,13 auch »einige«, die am Vollmondstag des Shrâyana beginnen (Khâdira 3, 2, 16). Diese warten mit dem Studium bis zu dem Savitr-Tage. Vaikhânasa 2, 12 athâshâdhopâkarma kuryât; Kaushika 141, 2 an shrâvanî oder praushthapadî. Am Semesteranfang findet ein Opfer statt. In Betreff der dabei zu beobachtenden Einzelheiten weichen die Lehrer innerhalb derselben Schule von einander ab. Shankhâyana 4, 5, 3 ff. berichtet, dass man nach einigen die (aus ungemahlener Gerste und Getreide bestehende, mit saurer Milch und Schmelzbutter gemischte) Opferspeise mit dem Veda Vers für Vers opfert, oder mit den ersten Versen der Hymnen und Anuvâka's; nach Mândûkeya mit den ersten Versen der Adhyâya's und der Rshi's (d. i. der Liedergruppen, wie sie von den verschiedenen Rshi's herstammen), dagegen nach Kaushitakin mit den ersten und letzten Versen der Mandala's; die von Kaushitakin angegebene Weise schreibt auch Âshvalâyana 3, 5, 6 ff. vor, nur dass er sowohl den letzten Vers der Shâkala- als der Bâshkalaschule anführt. Dasselbe Grhyasütra lässt, zuerst zwei Âjyabhâga's opfern, dann Butterspenden an Sâvitrî, Brahman, Shraddhâ, Medhâ, Prajnâ, Dhâranâ, Sadasaspati, Anumati, an die Versmaasse und Rshi's, dann Gerste in saurer Milch im Anschluss an die oben genannten Verse. Nach Pâraskara 2, 10, 3 ff. wird, nach den beiden Âjyabhâga's und Butterspenden, beim Rgveda der Erde und Agni geopfert, beim Yajurveda dem Äther und Vâyu, beim Sâmaveda dem Himmel und der Sonne, beim Atharvaveda den Himmelsgegenden und dem Monde. Ferner bei jedem Veda Brahman und den Versmaassen, ferner Prajâpati, den Deva's, Rshi's, Shraddhâ, Medhâ, Sadasaspati, Anumati. Mit dem Spruch Vâjasaneyisamhitâ 32, 13: sadasaspatim opfert der Lehrer dreimal geröstete Körner und alle sprechen den Spruch nach. Hiranyakeshin 2, 18, 3 lässt nach Anlegung des Feuers und Ablauf des Opfers bis zu den Vyâhrti's den Rshi's der Kânda's (»Soma, dem Rshi des Kânda«, Agni usw.) opfern oder den Kândanamen, der Sâvitrî, Rgveda, Yajurveda, Sâmaveda, Atharvaveda, Sadasaspati (der Komm, zu Âpastamba. 8, 1. 2 unterscheidet den Anfang des Adhyâya, bei dem allen Rshi's der Kânda's, und den des Kânda, bei dem dem Rshi zu opfern ist). Nach Shankhâyana 4, 5, 10 essen sie von der Opferspeise mit Rgveda. 4, 39, 6, lassen sich nieder, murmeln die mahâvyâhrti's usw. und veranlassen den Lehrer zu Segenswünschen. Nach Pâraskara 2, 10, 13 ff. legen die Schüler jedesmal nach dem Körneropfer je ein Udumbara-holzscheit frisch, noch belaubt und mit Butter gesalbt unter Hersagung der Sâvitrî an; sofern sie jedoch noch Brahmacârins sind, in der sonst beim Samidâdhâna des Schülers üblichen Weise (s. S. 53). Sie essen die gerösteten Körner, die saure Milch mit Yajussprüchen (cf. auch Gobhila 3, 3, 6. 7) und nachher sagt er zu den ihm Gegenübersitzenden: »Om!«, dreimal die Sâvitrî und die Anfänge der Kapitel, resp. der Rshi's, Parvans, Sükta's (s. S. 56), und alle flüstern einen auf ihre Gemeinsamkeit bezüglichen Segenswunsch (2, 10, 22). (Cf. noch Gobhila 3, 3, 2 ff.). Nach diesem Upâkarana tritt eine Pause von drei Tagen ein (Shankhâyana 4, 5, 17; Pâraskara 2, 10, 23; Hiranyakeshin 2, 18, 7: ein oder drei Tage) ehe das Studium beginnt. Die Zahl der Schüler scheint nicht beschränkt gewesen zu sein. Shankhâyana 4, 8, 2 ff. spricht von einem, oder zwei oder mehr Schülern, je nachdem Platz ist und Pâraskara 2, 10, 17 sagt, der Lehrer solle soviel Sesamkörner, als er sich Schüler wünsche, unter Hersagung der Sâvitrî oder des Anuvâka VS. 17, 80 ff. mit einem Würfelbrett opfern. Ferien und unregelmässige Unterbrechungen. — Ausser der dreitägigen Pause bei Eröffnung des Semesters tritt eine gleiche Unterbrechung an dessen Schluss ein (Shankhâyana 4, 5, 17; Pâraskara 2, 11, 13), ferner ist 24 Stunden Pause bei den Ashtakâ's und den letzten Nächten der Jahreszeiten (Shankhâyana 4, 5, 17). In den allgemein von Unterbrechungen des Studiums handelnden sehr kasuistischen Sûtren 4, 7 (auch Kaushika 141) sind als regelmässige Pausen angegeben die 14. Tage, die Neumonds- und Ashtakâtage, ferner »vâsareshu nabhyeshu«, eine nicht sicher erklärte Zeitbestimmung, die sich, wie es scheint, auf die Grenzen der Jahreszeiten bezieht, Nacht, Dämmerungszeit, Knotentage, Sonnenuntergang (4, 7, 16—19). Pâraskara 2, 11,1i nennt amâvâsyâ und die rtu-sandhi's als regelmässige Unterbrechungen. Gobhila 3, 3, 20 die Ashtakâ's, Amâvâsyâ's, die Vollmondstage in den Monaten Kârttika, Phâlguna, Âshâdha. Kaushika 139, 24 spricht von einer dreitägigen Pause in der dunklen Hälfte von Paushya. nregelmässige anadhyâyahetavah treten bei verschiedenen Anlässen ein, wie bei Todesfällen, beim Tode der Eltern, des Lehrers, Verwandter, Mitschüler (Gobhila nennt auch den Landesherrn) usw., und verursachen Unterbrechungen bis zu zwölf Tagen (Shankhâyana 4, 7, 6. 9. 10. 11. 13; Âshvalâyana 4, 4, 17 ff.; Gobhila 3, 3, 24 ff.; Pâraskara 2, 11, 7 ff.), ferner bei Begräbnissen, denen die Schüler gefolgt sind (Shankhâyana 4, 7, 14), beim Shrâddhaessen (Shankhâyana 4, 7, 12; P., 2, 11, 2). Ebenso verursacht der Anblick unerwünschter Personen eine Pause (Shûdra's Shankhâyana 4, 7, 20, berüchtigte und ihrer Kaste verlustig gegangene Personen Pâraskara 2, 11, 5, Hunde, Esel, Eulen, Schakale Shankhâyana 4, 7, 33; Pâraskara 2, 11, 6); der Klang der Sâmans (Shankhâyana 4, 7f, 2i; Pâraskara 2, 11, 6); Notschrei eines Menschen (Pâraskara 2, 11, 6); Lautenklang (Shankhâyana 4, 7, 31; Gobhila 3, 3, 28; Pâraskara 2, 11, 6) usw.; verboten ferner ist das Studium auf dem Kirchhofe, im Dorfwalde (?), im Dorf, wenn eine Leiche darin ist (Shankhâyana 4, 7, 22 ff.; Pâraskara 2, 11, 4—6); bei Blitz, Donner, Regen (Shankhâyana 4, 7, 4; G- 3, 3, 17); auch Erdbeben (Pâraskara 2, 11, 2); bei andern ungewöhnlichen Erscheinungen und Zeichen (Shankhâyana 4, 7, 1—3), Meteoren, (Pâraskara 2, 11, 2); bei Wind (Shankhâyana 4, 7, 28; Pâraskara 2, ii, 9) und sehr vielen andern, Shankhâyana 4, 7; Pâraskara 2, 11; Gobhila 3, 3 specificirten Anlässen. Dass damit noch nicht alle Möglichkeiten erschöpft sind, geht aus Gobhila 3, 3, 29 hervor, wo für andere Fälle auf die Praxis der Shishta's verwiesen wird. Verreisen des Schülers. —Wenn der Schüler verreisen will, so sagt er zum Lehrer (leise): »in Ein- und Ausatmen (laut) om! will ich wohnen!« und dieser erwidert (leise): »Ein- und Ausatmen . . . gehe ich an mit dir; dem schützenden Gott übergebe ich dich; o Gott Savitr usw.« (laut) »om svasti!« (Shankhâyana 2, 18). Mit derselben Handlung ist auch (mit OLDENBERG) Âshvalâyana 3, 10 zu verbinden, das der Kommentar auf die Heimkehr des Schülers, wie mir scheint mit Unrecht bezieht. Utsarga, Schulschluss. — Als Zeit für das Ende des Semesters gibt Shankhâyana 4, 6, 1 den ersten Tag der lichten Hälfte des Monats Mâgha, Gobhila 3, 3, 14 den Vollmond des Monats Taisha an. Hiranyakeshin 2, 18, 8 die lichte Hälfte des Monats Taisha, wenn der Mond im Sternbild Rohinî steht, oder am Vollmondstage selbst; Pâraskara 2, 12, 1 (Kaushika 141) den Monat Pausha, wenn der Mond in Rohinî steht oder an der mittleren Ashtakâ; diese letztere (Monat Mâgha), nennt Âshvalâyana 3, 5, 20 als den Tag, »wo man ins Wasser steigt.« Die Dauer des Semesters beträgt also 6 Monat (Âshvalâyana 3, 5, 14); nach Shankhâyana 4, 6, 7. 8; Pâraskara 2, 11, 10. 11; Vaikhânasa 1, 12 6½ oder 5½ Monat. Kaushika 139. 141 spricht von 4 Monaten weniger 3 Tagen oder 4½  Monat. In Einzelheiten weichen die Sûtren auch betreffs der Schlussfeier ab, aber sie stimmen überein in der Darbringung von Wasserspenden an Götter, Rshi's usw. Shankhâyana 4, 6, 1 ff. heisst, an dem angegebenen Tage in eine nordöstliche Gegend zu gehen, an einen Platz, wo viel Krauter wachsen. Dort flüstert man die Sûryalieder (1, 50. 115; 10. 37. 158), wirft bei jedem Vers des Liedes 10, 152 nach jeder Himmelsrichtung Erdklumpen und weiht den Rshi's, Metren, Gottheiten, Shraddhâ und Medhâ, den Vätern, Mann für Mann, Wasserspenden. Âshvalâyana 3, 5, 22 nennt noch die Âcârya's, Pâraskara 2, 12, 2 die »alten« Âcârya's, die »andern« Âcârya's, das Jahr mit seinen Teilen, und die »eignen Manen und Âcârya's«. Nachdem sie viermal rasch die Sâvitrî hergesagt haben, sagen sie: »wir sind zu Ende« (12, 3). Verzeichnet mag hier noch werden, dass sie den Spruch: »beide Kavi's« usw. »bis wir lösen auf unsre Freundschaft« murmeln und nach dreitägigem gemeinschaftlichem Verweilen auseinandergehen (11, 12. 13). Ausführlicher behandelt Hiranyakeshin den Gegenstand (2, 18, 8 ff.). Der Lehrer geht mit seinen Schülern nach Osten oder Norden hinaus an eine Stelle, wo angenehmes, zum Baden geeignetes Wasser ist, dort tauchen sie unter, halten mit Rgveda. X, 190 (Taittirîya-âranyaka. 10, 1, 13.) dreimal den Atem an, und baden, in der Hand Pavitra-halme, die sie nach Hersagung eines bestimmten Vedaabschnittes einander darreichen. Hierauf folgt ein Stück offenbar sehr alten Manenkultes. Sie schlagen auf einem reinen, nach Osten geneigten Platze aus Darbhagras Sitze auf, von Süden nach Norden, zuerst für die »devaganâh«: Brahman, Prajâpati usw., dann im .Norden Sitze für die 7 Rshi's (Vishvâmitra, Jamadagni, Bharadvâja usw.) von Westen nach Osten auf einem nach Norden geneigten Platz, in der Mitte von Vasistha und Kashyapa einen für Arundhatî, im Süden, auf einem nach Osten geneigten Platz, dem Agastya; dann für eine grosse Anzahl von Lehrern, Göttern, für die Veden und deren Verfasser bis zu Âtreya, dem Verfasser des Padatextes, Kaundinya, dem Verfasser des Kommentar's, für die Sûtraverfasser, Satyâshâdha usw. Ferner bereiten sie Sitze für ihre väterlichen und mütterlichen Ahnen mit dem Spruch: »NN. bereite ich einen Sitz, NN. bereite ich einen Sitz.« Darauf folgen für jeden Spenden von Wasser, Wohlgerüchen, Blumen, Rauchwerk und Lampen, Speise, Wasser mit Früchten. Hinter dem Platz dieser Spenden legt er Holz an das Feuer und opfert, wie beim Upâkarana (siehe S. 59) den Rshi's der Kânda's oder den Namen der Kânda's usw. Sie pflanzen mit zwei Versen am Ufer Dûrvâ-gräser, setzen das Wasser in Wellen und veranstalten, bis der Atem ausgeht, nach Osten oder Norden einen Wettlauf. Wenn sie zurückkehren (der Kommentar schwankt, ob vom Wettiauf oder vom Utsarga) spenden sie den Brahmanen. Wenn das Studium des Veda beendet ist, werden dieselben Riten vollzogen, ausgenommen das Dûrvâpflanzen, das Erregen des Wassers und das Wettlaufen. Das zweite Semester. — Die oben erwähnte Angabe einiger Sûtren, dass das Studium 5½—6½ Monat ruhe, scheint zwar die Annahme auszuschliessen, dass nach dem Monat Pausha aufs neue eine Studienperiode begann. Aber die Gesetzbücher kennen die Fortsetzung der Studien nach diesem utsarjana (siehe OLDENBERG, SBE. 30, 80) und wir finden auch in einzelnen Grhya's Hinweisungen darauf. Shankhâyana 4, 6, 9 heisst es, wenn sie (jedoch) studiren wollen, so pausiren sie 24 Stunden und setzen dann das Studium fort. Gobhila 3, 3, 16 spricht von einem pratyupâkarana, das der Kommentar als udagayanopâkarana, also als ein zur Wintersonnenwende beginnendes Semester, erklärt. Nach Âshvalâyana 3,5,23 Komm, werden hier die Vedânga's studirt (Vaikhânasa 2, 12: ata ürdhvam shukleshu kâmam tu vedângâni), doch geht wohl aus dem Komm, zu Gobhila hervor, dass auch der Veda selbst gelesen werden kann. Den Tag der Wintersonnenwende selbst feiert man, sowie einen, nach manchen drei Tage vor- und nachher. Dauer des Vedastudiums. — Die Dauer des brahmacarya beträgt 12 Jahre für jeden Veda oder solange bis er ihn begreift (Âshvalâyana 1, 22, 3; Pâraskara-2, 5, 14-15; Hiranyakeshin 1, 8, 14) oder für alle Veden 48 Jahr (Pâraskara 2, 5, 13, cf. auch Manu. 3, 1); Hiranyakeshin 1, 8, 14 spricht (je nachdem man ein oder mehrere Veden studirt) von 48, 24, 12 Jahren. (Vgl. noch STENZLER zu Pâraskara 2, 5, I3-I5)." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. -- Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 55-61]

Zu Kapitel 10,4: 4. Keshanta = Bartscheren; Samavartana = Schulentlassung; Samskaras für Frauen