1. Here (follows the student's) going the rounds for alms.
2 2-4. A Brâhmana should beg, addressing (the woman from whom he begs alms) with the word 'Lady' put at the beginning (of his request),
3. A Râganya, with the word 'Lady' inserted in the middle,
4. A Vaisya, with the word 'Lady' put at the end.
5 5. (He should beg) from three women who will not refuse;
9 9. Having fetched fire-wood out of the forest without damaging (trees), he should put them on that fire as above, and should abandon his silence.
10. He should sleep on the ground and eat no pungent or saline food.
11. Wearing the staff, worshipping the fire, being obedient to his Guru, going the rounds for alms—(these are the standing duties of students).
12 12. He should avoid honey or flesh, bathing (for pleasure), sitting on high seats, going to women, falsehood, and taking what is not given to him.
13 13-15. Let him live forty-eight years as a student for the (four) Vedas,
14. Or twelve years for each Veda,
15. Or until he has learnt it.
16. The garment (of a student) should be made of hemp, flax, or wool (accordingly as he is a Brâhmana, a Kshatriya, or a Vaisya).
17. The upper garment of a Brâhmana should be an antelope-skin,
18. That of a Râganya the skin of a spotted deer,
25. The staff of a Brâhmana is of Palâsa wood,
26. That of a Râganya of Bilva wood,
27. That of a Vaisya of Udumbara wood.
28. Or all (sorts of staffs may be used) by all.
29. If the teacher calls him, he shall rise and then answer..
30. If (the teacher calls him) while he is lying down, (he should answer) sitting; if sitting, standing; if standing, walking up (to the teacher); if walking up, running up.
31. If he behaves thus, his fame when he has become a Snâtaka (i.e. when he has taken the bath at the end of his studentship) will be (such that people will say of him), 'To-day he stays there; to-day he stays there.'
32 32-35. There are three (kinds of) Snâtakas: a Vidyâ-snâtaka (i.e. a Snâtaka by knowledge), a Vrata-snâtaka
37. Until the twenty-second for a Râganya,
38. Until the twenty-fourth for a Vaisya.
39. After that (time has passed), they become patitasâvitrîka (or persons who have lost the right of learning the Sâvitrî).
40. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them.
41 41. After the time has passed, (they should do) as has been prescribed.
42 42. A person whose ancestors through three generations have been patitasâvitrîkas, is excluded
308:2-4 5, 2-4. Comp. Âpastamba I, 3, 28 seqq. (S.B.E., II, p. 12); Manu II, 49, &c. The Brâhmana says, 'Lady, give alms;' the Kshatriya, 'Give, lady, alms;' the Vaisya, 'Give alms, lady.'
308:5 Âsvalâyana-Grihya I, 22, 7.
309:8 Âsvalâyana l.l. §§ 10, 11.
309:9 The meaning is, he should not break off branches, but only gather such as have fallen off. The words 'as above' refer to chap. 4.
309:12 Gautama II, 13; Âpastamba I, 2, 23. 28-30. 21. 26.
309:13-15 Comp. Âpastamba I, 2, 12 seqq.; Âsvalâyana I, 22, 3.
310:24 Manu II, 43.
310:32-35 Comp. Âpastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.)
311:41 The general rule here alluded to is, according to the commentators, that given by Kâtyâyana, Srauta-sûtra XXV, 1, 12. 13. There it is stated which expiatory oblations have to precede, when a rite that has not been performed, or that has been incorrectly performed, is to be performed for good.
311:42 Those who have not been initiated in due time, may act as
