Gautama Dharmasutra by Gautama 1. Before initiation (a child) may follow its inclinations in behaviour, speech, and eating. (It shall) not partake of offerings. (It shall remain) chaste. It may void urine and fæces according to its convenience.[1]
2. No rule of (purification by) sipping water is prescribed for it. But (the stains of impure substances) shall be removed by wiping, by washing, or by sprinkling water.[2] 3. (Other persons) cannot be defiled by the touch of such (a child). 4. But one must not employ a (child) to perform oblations in the fire or Bali-offerings;[3] 5. Nor must one make it recite Vedic texts, except in pronouncing Svadhā.[4] 6. The restrictive rules, (which will be enumerated hereafter, must be obeyed) after initiation, 7. And (for a student the duty of) chastity, which has been prescribed (above for a child is likewise obligatory),[5] 8. (Also) to offer (daily) sacred fuel in the fire, and to beg, to speak the truth, (and) to bathe (daily).[6] 9. Some (declare, that the duty) to bathe (exists) after (the performance of) the Godāna (only).[7] 10. And the morning and evening devotions (Sandhyā must be performed) outside (the village).[8] 11. Silent he shall stand during the former, and sit during the latter, from (the time when one) light (is still visible) until (the other) light (appears).[9] 12. He shall not look at the sun.[10] 13. He shall avoid honey, meat, perfumes, garlands, sleep in the day-time, ointments, collyrium, a carriage, shoes, a parasol, love, anger, covetousness, perplexity, garrulity, playing musical instruments, bathing (for pleasure), cleaning the teeth, elation, dancing, singing, calumny, (and) terror,[11] 14. (And) in the presence of his Gurus, covering his throat, crossing his legs, leaning (against a wall or the like, and) stretching out his feet,[12] 15. (As well as) spitting, laughing, yawning, cracking the joints of the fingers,[13] 16. To gaze at and to touch women, if there is danger of a breach of chastity,[14] 7. Gambling, low service, to take things not offered, to injure animate beings,[15] 18. To pronounce the names of the teacher, of the (teacher's) sons and wives, and of a person who has performed the Dīkṣaṇīyeṣṭi of a Soma-sacrifice,[16] 19. To make bitter speeches.[17] 20. A Brāhmaṇa (shall) always (abstain from) spirituous liquor.[18] 21. (A student) shall occupy a seat and a couch lower (than those of his teacher), shall rise before (him) and retire to rest after (him).[19] 22. He shall keep his tongue, his arms, and his stomach in subjection.[20] 23. (If it is absolutely necessary to pronounce),[21] his teacher's name and family-name, he ought to indicate it by (using) a synonymous term. 24. (He must speak) in the same (respectful) manner of a man who is (generally) revered and of his betters. 25. (If the teacher speaks to him), he shall answer after having risen from his couch or seat (in case he was lying down or sitting).[22] 26. At the command (of his teacher) he shall approach, though the (teacher) may not be visible.[23] 27. And if he sees his teacher standing or sitting in a lower place or to the leeward or to the windward, he shall rise (and change his position).[24] 28. If (his teacher) is walking, he shall walk after him, informing him of the work (which he is going to do and) telling (him what he has done).[25] 29. He shall study after having been called (by the teacher, and not request the latter to begin the lesson).[26] 30. He shall be intent on (doing) what is pleasing and serviceable (to the teacher).[27] 31. And (he shall behave) towards (the teacher's) wives and sons just as (towards the teacher),[28] 32. But not eat their leavings, attend them while bathing, assist them at their toilet, wash their feet, shampoo them nor embrace their feet. 33. On returning from a journey he shall embrace the feet of the wives of his teacher. 34. Some declare, that (a pupil) who has attained his majority is not (to act thus) towards young (wives of his teacher).[29] 35. Alms may be accepted from men, of all castes, excepting Abhiśastas and outcasts.[30] 36. (In begging) the word 'Lady' must be pronounced in the beginning, in the middle, or at the end (of the request), according to the order of the castes.[31] 37. (He may beg in the houses) of the teacher, of blood relations, (or) of Gurus, and in his own, if he obtains no (alms) elsewhere.[32] 38. Among these he shall avoid each preceding one (more carefully than those named later).[33] 39. Having announced to the teacher (what he has received) and having received his permission, the (student) may eat (the collected food).[34] 40. If (the teacher) is not present, (he shall seek the permission to eat) from his (teacher's) wives or sons, from fellow-students or virtuous (strangers).[35] 41. Having placed water by his side, (he shall eat) in silence, contented, (and) without greed.[36] 42. (As a rule) a pupil shall not be punished corporally.[37] 43. If no (other course) is possible, (he may be corrected) with a thin rope or a thin cane.[38] 44. If (the teacher) strikes him with any other (instrument), he shall be punished by the king. 45. He shall remain a student for twelve years in order (to study) one (recension of the Veda),[39] 46. Or, if (he studies) all (the Vedas) twelve years for each, 47. Or during (as long a period as he requires for) learning (them). 48. On completion of the instruction the teacher must be offered a fee.[40] 49. After (the pupil) has paid (that) and has been dismissed, he may, at his pleasure, bathe (as is customary on completion of the studentship).[41] 50. The teaher is chief among all Gurus.[42] 51. Some (say) that the mother (holds that place). [1]:II. In concluding the explanation of this Sūtra, Haradatta states that its last clause is intended to give an instance of the freedom of behaviour permitted to a child. In his opinion Gautama indicates thereby that a person who, before initiation, drinks spirituous liquor, commits murder or other mortal sins, becomes an outcast, and is liable to perform the penances prescribed for initiated sinners. In support of this view be quotes a passage, taken from an unnamed Smṛti, according to which the parents or other relatives of children between five and eleven years are to perform penances vicariously for the latter, while children between eleven and fifteen years are declared to be liable to half the penances prescribed for initiated adults. Hence he infers that though the above text of Gautama speaks of uninitiated persons in general, its provisions really apply to children under five years of age only. Though it would seem that some of Gautama's rules refer to half-grown persons rather than to infants or very young boys, it is impossible to assume that Gautama meant to give full licence of behaviour, speech, and eating to Brāhmaṇas who were not p. 186 initiated before their sixteenth year, or to Kṣatriyas and Vaiśyas up to the age of twenty and twenty-two. It seems more likely that, as Haradatta thinks, his rules are meant in the first instance for infants and very young children only, and that he intended the special cases of half-grown or nearly grown up boys to be dealt with according to the custom of the family or of the country. [2]:Haradatta points out that the Sūtra does not forbid uninitiated persons to sip water, but that it merely denies the applicability of the rules (kalpa) given above, I, 36. Uninitiated persons may, therefore, sip water in the manner practised by women and Śūdras. [3]:Āpastamba II, 6, 15, 18; Manu XI, 36. [4]:'The expression " pronouncing Svadhā" includes by implication the performance of all funeral rites.'--Haradatta. [5]:Āpastamba I, 1, 2, 26. [6]:Āpastamba I, 1, 4, 14-17; I, 1, 3, 25; I, 2, 28-30; Manu II, 176. [7]:Regarding the sacrament called Godāna, see Gobhila Gṛhya-sūtra I, 9, 26. [8]:Āpastamba I, 11, 30, 8. [9]:'From (the time when one) light (is still visible,' &c.), i.e. in the morning from the time when the stars are still visible until the sun rises, and in the evening from the time when the sun still stands above the horizon until the stars appear. Haradatta observes p. 188 that, as Manu II, 102 prescribes the recitation of the Gāyatrī during the morning and evening devotions, either his or Gautama's rule may be followed. He adds that another commentator refers the injunction to keep silence to conversations on worldly matters only. He himself has adopted this view in his commentary on Āpastamba I, 11, 30, 8. [10]:Āpastamba I, 11, 31, 18. [11]:Āpastamba I, 1, 2, 23-28; I, 1, 3, 11-14, 20-24; I, 2, 7, 5. [12]:Āpastamba I, 2, 6, 3, 14, 17-18. The term Guru includes, besides the teacher, the parents and other venerable persons. [13]:Āpastamba I, 2, 7, 6-7; II, 2, 5, 9. Haradatta observes that this Sūtra again contains a general rule, and does not merely refer to the presence of Gurus. [14]:Āpastamba I, 2, 7, 3, 8-10. [15]:Āpastamba. I, 1, 3, 12. '"Low service," i.e. service by wiping off urine, fæces, and the like. . . . That is not even to be performed for the teacher. Or the expression may mean that he shall not serve a teacher deficient in learning and virtue. The same opinion is expressed by Āpastamba I, 1, x,11.'--Haradatta. [16]:Manu II, 199. [17]:Āpastamba I, 2, 7, 24. [18]:'A Brāhmaṇa shall avoid it always, i.e. even as a householder; Kṣatriyas and Vaiśyas need do it only as long as they are students. But in their case, too, they forbid the use of, liquor distilled from bruised rice, under all circumstances.'--Haradatta. [19]:Āpastamba I, 1, 2, 21; I, 1, 4, 22, 28. [20]:Āpastamba I, 1, 3, 13. 'Keeping his arms in subjection means that he shall not (without a cause) break clods of earth and the like. Keeping his stomach in subjection, i.e. eating with moderation.'--Haradatta. [21]:'He shall indicate it by another synonymous word, p. 189 e.g. instead of saying, "Haradatta (given by Hara)," he shall say, the venerable Bhavarāta (given by Bhava)."'--Haradatta. [22]:Āpastamba I, 2, 6, 5-7. [23]:He must not think that, as the teacher cannot see him, he need not obey the summons. [24]:Āpastamba I, 2, 6, 15, 23. [25]:'Work (karma) means performance. The meaning is that the pupil shall announce to his teacher the performance of all he is going to do. But what is useful for the teacher, as fetching water and the like, be shall inform him of the performance of that, i.e. knowing himself (without being told) that such work is necessary at a particular time (and acting on this knowledge). Any other explanation of this Sūtra does not please me.'--Haradatta. See also Āpastamba I, 2, 6, 8. My MSS. divide this Sūtra into two, beginning the second with 'Informing' &c. Haradatta's final remark, quoted above, seems to indicate that the division was intended by him. [26]:Āpastamba I, 2, 5, 26. [27]:Āpastamba I, 1, 4, 23. [28]:Āpastamba I, 2, 7, 27, 30; Manu II, 207-212. [29]:'One who has attained his majority, i.e. one who has completed his sixteenth year and is (already) a youth.'--Haradatta. [30]:Haradatta explains abhiśasta by upapātakin, 'one who has committed a minor offence,' apparently forgetting Āpastamba I, 7, 21, 7. See also Āpastamba I, 1, 3, 25. [31]:Āpastamba I, 1, 3, 28-30, where the formulas have been given in the notes. Haradatta remarks that the Jaimini Gṛhya-sūtra forbids the lengthening or drawling pronunciation of the syllables kṣāṃ and hi in begging. Baudhāyana I, 2, 3, 16 likewise forbids it. In the text read varṇānupūrvyeṇa. [32]:Manu II, 184. It is just possible that the translation ought to be 'in the houses of his teacher's blood relations,' instead of 'in the houses of his teacher (and) of blood relations.' [33]:The meaning of the Sūtra is, that if a student does not obtain anything from strangers, he shall first go to his own family, next to the houses of Gurus, i.e. paternal and maternal uncles and other venerable relatives, then to his other blood relations, i.e. Sapiṇḍas, and in case of extreme necessity only apply to the teacher's wife. [34]:Āpastamba I, 1, 3, 31-32. [35]:Āpastamba I, 1, 3, 33-34. [36]:Manu II, 53-54. [37]:Āpastamba I, 2, 8, 29; Macnaghten, Mitākṣarā IV, 1, 9. [38]:Manu VIII, 299. [39]:-47. Āpastamba I, 1, 2, 12-16. [40]:Āpastamba I, 2, 7, 19. [41]:Āpastamba I, 2, 8, 30. [42]:Manu II, 225-237. K RAJARAM IRS 22226 On Sun, 22 Feb 2026 at 07:52, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > *SAGE GAUTHAMA-Part 2* > > Dear friends, > > This posting about sage GAUTHAMA is compiled from Google search by asking > many questions curious to me and posted in my style which is desired by a > few members *than as QA posting.* Information relevant from Wikipedia and > other sources are also included. > > *This posting is least intended to all knowing and criticizing and fault > finding members.* > > Hope the postings will be interesting and informative to many of my > friends. Since the information is more, it is posted in parts. *This is > 2nd part of the posting * > > Gopalakrishnan 22-02-2026 > > *Legend - Ahalya appeared during churning of milky ocean* > > Based on Hindu scriptures, the story of Ahalya appearing during the > churning of the ocean (Samudra Manthan) is not the primary or *most > common legend.* Instead, she is generally described as a woman created by > Lord Brahma. > > A less common tradition in the *Mahari dance of Odisha* suggests Brahma > created Ahalya from water *to rival the beauty of the celestial nymph > Urvashi,* subtly linking her origin to the cosmic waters. She is often > described as ayonijasambhava, or not born of a woman. > > As per the legend sage *Gauthama was an onlooker of the churning of milky > ocean*. On appearing she looked on sides. Indra desired to have her, but > hesitated to ask Brahma to give her to him. > > Brahma simply asked sage Gauthama to bring her up. On reaching maturity > sage Gauthama took her to Brahma. Brahma asked him to marry her and have a > family life. > > My note- There is a Malayalam saying- “Mathilum chari ninnavan, > penninemkondu poyi”-meaning *the man remained idle watching a marriage, > finally got the bride. * > > Upaniṣads > > Gautama is mentioned in two tales inside Bṛhadāraṇyaka Upaniṣad. *He > speaks to Yajñavalkya* with Uddālaka Āruṇi, Gārgī Vāchaknavī and other > Kuru and Pañcāla sages in King Janaka's kingdom *to test to see if > Yajñavalkya is a great sage.* > > He also has a conversation with *Pravāhaṇa Jaivali after Jaivali meets > Śvetaketu and requests to meet his father.* Jaivali promises to grant > Gautama a boon, and describes the beauty and depth of the physical world, > and teaches him how to perform yajña > > *Significance of Sage Gautama* > > Sage Gautama is portrayed in various texts, including *Puranas and Kavya*, > as a significant figure embodying wisdom and moral guidance. > > He is known for instructing King Mitrasaha on expiation for sins, being > the husband of Ahalya, and *guiding King Harishcandra in spiritual > matters. * > > Additionally, he offers refuge to rishis during famine and engages in > penance at Kailasa. > > In Kavya, he emphasizes the importance of Gokarna, further highlighting > his role as a compassionate and revered sage in multiple narratives. > > *The concept of Sage Gautama in local and regional sources* > > History Books > > Sage Gautama is linked to a myth wherein he cursed Indra, *resulting in > marks resembling a crescent or eye on Indra's body,* thus establishing a > connection between Indra and the peacock, a symbol of his associated > imagery. > > He is the Guru who tested Satyakama's truthfulness regarding his caste and > declared him eligible to learn the scriptures > > *Gautama’s curse on the brahmanas who wished to leave, creating a > deception as an excuse to do so. From Varaha Purana.* > > In ancient times, the sage Gautama performed austerities in *Dandakaranya > forest*. Lord Brahma became pleased and gave him some divine seeds > capable of producing eternal crops. > > Gautama then went to Saptasring mountain and made his hermitage there. *He > sowed the seeds and was very pleased to see rice grains sprouting up within > moments*. Gautama lived there happily with his disciples. In due course > of time, the whole country was plagued by a great famine — everywhere > except at the hermitage of Gautama. > > One day, a few sages arrived at Gautama’s hermitage, and he treated them > with all respect. These sages enjoyed the hospitality of Gautama, staying > at his hermitage and engaging in long discussions with him, *until > eventually the famine was over*. Then they decided to go back to their > respective native places. *When they sought Gautama’s permission, he > requested them to stay for a few more days. * > > The sages then decided to use deceitful means for taking their leave of > Gautama’s association. They created *a superficial cow with the help of > their illusionary powers and left it near the hermitage of Gautama.* > > Gautama was very pleased to see that cow. *He eulogised it by sprinkling > water on it. Hardly had he finished his act than the cow died*. > > All the deceitful sages then returned to the scene, and cursed Gautama for > killing an innocent cow. They told him that they could never live along > with a person who had killed a cow, and on this excuse, they took their > leave, just as they had meant to do all along. > > Gautama then strictly observed the prescribed atonement for such an > inauspicious act as killing a cow. Afterwards he discovered that the cow > had simply been an illusion created by the brahmanas as part of their > deception. *He angrily cursed them to lose their Vedic knowledge. In this > way, knowledge turned to ignorance.* > > *Bringing Godavari to earth* > > Sage Gautama was instrumental in bringing the river Godavari on the earth > to get rid of the draught in the region. > > According to the Shiva Purana, Sage Gautama brought the river Godavari to > earth. After intense penance to Lord Shiva on the Brahmagiri Mountain to > end a 12-year drought and cleanse himself of a karmic sin, *Shiva > released the Ganga, which flowed as the Gautami Godavari, also known as the > Dakshin Ganga (Ganges of the South). * > > Key Details of the Legend: > > The Penance: During a severe famine, Gautama performed severe penance > (tapashcharya) to appease Lord Shiva for water. > > *Shiva's Blessing: Pleased, Shiva released a part of the Ganga from his > matted locks, which flowed down to the Brahmagiri hill in Nashik.* > > Kushavarta: To stop the rapid flow, Sage Gautama surrounded the river > with enchanted kusha grass, forming a sacred water kund (pond) known as > Kushavarta, *from where the river originates.* > > *Significance*: The River is also known as Gautami due to this, and the > place of its descent is the site of the Triambakeshwar Jyotirlinga. > > Therefore, in the context of the Puranas, Gautama Maharishi is considered > the creator/bringer of the Godavari river to the earth. > > *River Ganga bathes in river Godavari* > > According to Hindu traditions and Puranic legends, it is believed that the > River > Ganga bathes in the River Godavari to wash away the sins accumulated by > millions of devotees who take holy dips in her waters. > > *Here are the key details regarding this belief:* > > Origin: The story is closely linked to the sage Gautama, who, with the > help of Lord Shiva, brought the Ganga down to the Deccan region to absolve > himself of the sin *of Gau Hatya (killing a cow).* > > The Purification Cycle: While the Ganga is considered the supreme purifier > of human sins, puranic legends suggests that the *immense burden of these > sins makes her impure. To cleanse herself, the Goddess Ganga is believed to > visit the Godavari (often called Dakshina Ganga or the Ganga of the South) > at specific times.* > > *Kushavartha Tirtha (Trimbakeshwar*): It is said that at Kushavartha > Tirtha in Trimbakeshwar, where the Godavari originates, Ganga cleanses > herself of the sins she has absorbed. > > Pushkaram Festival: > > This belief is highlighted during the *Godavari Pushkaram* (a festival > occurring every 12 years), when it is believed that all holy rivers, > including Ganga, merge into the Godavari. > > Therefore, the story emphasizes the sanctity of the Godavari River and > provides a symbolic explanation for the "cycle of purification" in Hindu > beliefs. > > *Kaveri Pushkaram* > > Kaveri Pushkaram is a major 12-day Hindu festival dedicated to worshipping > the River Kaveri, occurring once every 12 years when Jupiter (Guru) enters > the Scorpio (Vrischika) zodiac sign, usually falling in September. *It > involves holy dips, ancestral rituals, and prayers for prosperity, with > major celebrations in Tamil Nadu and Karnataka. * > > Key Aspects of Kaveri Pushkaram: > > Significance: It is believed that taking a holy dip in the river during > this time washes away sins and that all celestial deities and sages are > present in the river. > > Timing: While it occurs every 12 years, a Maha Pushkaram (once in 144 > years) was last celebrated from September *12–23, 2017*. The next regular > Kaveri Pushkaram is in 2029. > > Rituals: Devotees perform Pinda Daanam (ancestor worship), holy bathing, > and prayers, particularly in centers like *Mayiladuthurai, Srirangam, and > Talakaveri.* > > Context: It is part of the 12-year cycle of festivals dedicated to 12 > major sacred rivers in India, with the specific river determined by the > position of Jupiter. > > The festival also serves as a celebration of gratitude to the river that > sustains agriculture and life in the region. > > *My note- During 2017, I was at Papanasam, during Kaveri Pushkaram, in > connection with visiting Kuladeivam temple at Sadavudayar kovil and could > participate in it.** Papanasam in Tirunelveli District was fully crowded > more than it could bear, some times. * > > *Relation with Godavari Pushkaram* > > *Kaveri Pushkaram and Godavari Pushkaram are closely related as they are > both part of the same 12-day, once-every-12-years Hindu river festival > series* dedicated to 12 major sacred rivers, based on the movement of > Jupiter (Brihaspati) into corresponding zodiac signs. *Both involve holy > baths, ancestor worship, and spiritual rituals, with the specific river > honored depending on the zodiac sign Jupiter is in that year. * > > *Key similarities and distinctions include:* > > Shared Tradition: Both are part of the same 12-river, 12-year cycle that > includes Ganga, Yamuna, Narmada, Saraswathi, Krishna, and others. > > Astrological Basis: Each festival occurs when Jupiter enters a specific > zodiac sign (e.g., Godavari is often linked with Leo/Simha, while others > fall on different signs). > > Rituals: Both involve similar rituals: bathing in the river to wash away > sins, offering oblations to ancestors, and conducting cultural programs. > > Frequency: While the festival happens annually, it is specifically held > for Godavari in a different year than when it is held for Kaveri. > Essentially, they are different regional manifestations of the same > spiritual event, alternating based on celestial calculations. > > *I will continue in next posting.* > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/619965408.592852.1771726953342%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/619965408.592852.1771726953342%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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