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II KÂNDA, 5 KANDIKÂ, 42.
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snataka (i.e. a Snataka by the completion of his vows), and a Vidyâ-vrata-snataka (i.e. a Snataka both by knowledge and by the completion of his vows).
33. He who performs the Samåvartana ceremony, after having finished the study of the Veda, but before the time of his vows has expired, is a Vidyâ-snataka.
34. He who performs the Samâvartana, after his vows have expired, but before he has finished the study of the Veda, is a Vrata-snataka.
35. He who performs the Samâvartana, after having finished both, is a Vidya-vrata-snataka.
36. Until the sixteenth year the time (for being initiated) has not passed for a Brâhmana,
37. Until the twenty-second for a Râganya, 38. Until the twenty-fourth for a Vaisya.
39. After that (time has passed), they become patitasåvitrika (or persons who have lost the right of learning the Sâvitri).
40. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them.
41. After the time has passed, (they should do) as has been prescribed.
42. A person whose ancestors through three generations have been patitasâvitrikas, is excluded
years; see above, Sätras 13 and 14, and below, chap. 6, 2. 3. The Samâvartana is the returning home of the student at the end of his studentship.
36-40. Asvalâyana-Grihya I, 19, 5 seqq. &c.
41. The general rule here alluded to is, according to the commentators, that given by Kâtyâyana, Srauta-sâtra 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.
42. Those who have not been initiated in due time, may act as
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