z:\ ambedkar\vol 04\vol4 05.indd MK SJ DK YS 23 9 2013/YS 8 11 2013 255
APPENDIX I
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First relates to the distinctions which Manu makes among the Brahmacharis. [1]
Ch. II-41. Let students according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and hegoats, and (lower garments) made of a hemp, flax or wool. [1]
Ch. II-42. The girdle of a Brahmana shall consist of a triple cord of Munga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads.
Ch. II-43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family).
Ch. II-44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woolen threads.
Ch. II-45. A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa a Kshatriya, or Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara.
Ch. II-46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose.
Ch. II-47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire.
Ch. II-48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule.
Ch. II-49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) Lady in the middle, but a Vaisya placing it at the end (of the formula).
The Brahmacharis all belong to the same class, namely they are twiceborn. Why should it be necessary to make a distinction in the material of their upper garment ? Why should it be necessary to make a distinction in the material of their sacred thread ? Why should it be necessary to make a distinction in their staffs ? Why should it be necessary to make a distinction in the syntax of the formula for begging alms ? Why should a Brahman Brahmachari say “Bhagvati Bhikshyam Dehi” ? Why should a Kshatriya Brahmachari say “Bhikshyam Bhavati Dehi”? Why should a Vaishya Brahmachari say “Bhikshyam dehi bhavati”?
1 S.B.E. Vol. XXV Manu pp. 37-39.