The Sacred Laws of the Âryas, Part I: Âpastamba and Gautama — SBE Vol. 2 (trans. Georg Bühler, 1879)

‘34. Gautama declares that (they become) pure at once
(after bathing).

‘35. If (a person) dies in a foreign country and (his
Sapizdas) hear (of his death) after the lapse of ten days,
the impurity lasts for one (day and) night.

‘36. Gautama declares that if a person who has kindled the sacred fire dies on a journey, (his Sapizdas) shall again

‘In some MSS. a whole chapter on the results of various sins in a second birth is inserted after Adhyaya XIX. But Haradatta does not notice it; see Stenzler, Gautama, Preface, p. iii.

3 In quoting the Vasishtka Dh. I always refer to the Benares edition, which is accompanied by the commentary of Krishnapandita Dharmadhikarin, called Vidvanmodini, lviii GAUTAMA.

celebrate his obsequies, (burning a dummy made of leaves or straw,) and remain impure (during ten days) as (if they had actually buried) the corpse.’

The first of these two quotations or references apparently points to Gautama Dh. XIV, 44, where it is said, that ‘if an infant dies, the relatives shall be pure at once.’ For, though Vasishtka’s Stra 34, strictly interpreted, would mean, that Gautama declares the relatives to be purified instantaneously, both if an infant dies and if a miscarriage happens, it is also possible to refer the exception to one of the two cases only, which are mentioned in Sdtra 33. Similar instances do occur in the Sitra style, where brevity is estimated higher than perspicuity, and the learned commentator of Vasish¢#a does not hesitate to adopt the same view. But, as regards the second quotation in Siatra 36, our Gautama contains no passage to which it could possibly refer. Govindasvamin, in his commentary on the second reference to Gautama in Baudhayana’s DharmasAstra II, 2, 71, expresses the opinion that this Sftra, too, is taken from the ‘other’ Gautama Dharma-s(tra, the former existence of which he infers from Baudh4yana’s passage. And curiously enough the regarding the second funeral actually is found in the metrical Vrzddha-Gautama ! or Vaishvava Dharma-sastra, which, according to Mr. Vaman Shastrt Islampurkar *, forms chapters 94-115 of the Asvamedha-parvan of the Mahabharata in a Malay4lam MS. Nevertheless, it seems to me very doubtful if Vasishtda did or could refer to this work. As the same rule occurs sometimes in the Srautasitras 5, I think it more probable that the Srauta-sdtra of the Gautama school is meant. And it is significant that the Vriddha-Gautama declares its teaching to be kalpakodita ‘enjoined in the Kalpa or ritual.’

Regarding Gautama’s nineteenth chapter, which appears in the Vasish¢za Dharmasdstra as the twenty-second, I have

? Dharmasdstra samgraha (Gibanand), p. 627, Adhy. 20, 1 seqq. 2 Pardsara Dharma Samhita (Bombay Sansk. Series, No. xlvii), vol. i, p. 9. ® See e.g. Ap. Sr. Sd.

INTRODUCTION. lix

Dharmasdstra samgraha (Gibanand), p. 627, Adhy. 20, 1 seqq. 2 Pardsara Dharma Samhita (Bombay Sansk. Series, No. xlvii), vol. i, p. 9. ® See e.g. Ap. Sr. Sd.

INTRODUCTION. lix

already stated above that it is not taken directly from Gautama’s work, but from Baudhdyana’s. For it shows most of the characteristic readings of the latter. Buta few new ones also occur, and some Sitras have been left out, while one new one, a well-known verse regarding the efficacy of the Vaisvanara vratapati and of the Pavitreshdi, has been added. Among the omissions peculiar to Vasish¢ha, that of the first Sdtra is the most important, as it alters the whole character of the chapter, and removes one of the most convincing arguments as to its original position at the head of the section on penances. Vasish¢ha places it in the beginning of the discussion on penances which are generally efficacious in removing guilt, and after the rules on the special penances for the classified offences.

These facts will, I think, suffice to show that the Gautama Dharmasdstra may be safely declared to be the oldest of the existing works on the sacred law!. This assertion must, however, not be taken to mean, that every single one of its Sdatras is older than the other four Dharmasitras. Two interpolations have already been pointed out above’, and another one will be discussed presently. It is also not unlikely that the wording of the Sdtras has been changed occasionally. For it is a suspicious fact that Gautama’s language agrees closer with Pazini’s rules than that of Apastamba and Baudhayana. If it is borne in mind that Gautama’s work has been torn out of its original connection, and from a school-book has become a work of general authority, and that for a long time it has been studied by Pandits who were brought up in the traditions of classical grammar, it seems hardly likely that it could retain much of its ancient peculiarities of language. But I do not think that the interpolations and alterations can have affected the general character of the book very much. It is too methodically planned and too carefully arranged to admit of any very great changes. The fact, too, that in

1 Professor Stenzler, too, had arrived independently at this conclusion, see Grundriss der Indo-Ar. Phil. und Altertumsk., vol. ii, Pt. 8, p. 5. 2 See p. lvii.

lx GAUTAMA.

It is too methodically planned and too carefully arranged to admit of any very great changes. The fact, too, that in

1 Professor Stenzler, too, had arrived independently at this conclusion, see Grundriss der Indo-Ar. Phil. und Altertumsk., vol. ii, Pt. 8, p. 5. 2 See p. lvii.

lx GAUTAMA.

the chapter borrowed by Baudhdyana the majority of the variae lectiones are corruptions, not better readings, favours this view. Regarding the distance in time between Gautama on the one hand, and Baudh4yana and Vasish¢za on the other, I prefer not to hazard any conjecture, as long as the position of the Gautamas among the schools of the Samaveda has not been cleared up. So much only can be said that Gautama probably was less remote from Baudhayana than from Vasish¢##a. There are a few curious terms and rules in which the former two agree, while they, at the same time, differ from all other known writers on Dharma. Thus the term bhikshu, literally a beggar, which Gautama ? uses to denote an ascetic, instead of the more common yati or sannyAsin, occurs once also in Baudhayana’s Siitra. The same is the case with the rule, III, 13, which orders the ascetic not to change his residence during the rains. Both the name bhikshu and the rule must be very ancient, as the Gainas and Buddhists have borrowed them, and have founded on the latter their practice of keeping the Vasso, or residence in monasteries during the rainy season.

As the position of the Gautamas among the Séman schools is uncertain, it will, of course, be likewise inadvisable to make any attempt at connecting them with the historical period of India. The necessity of caution in this respect is so obvious that I should not point it out, were it not that the Dharmasd4stra contains one word, the occurrence of which is sometimes considered to indicate the terminus a quo for the dates of Indian works. The word to which I refer is Yavana. Gautama quotes, IV, 21, an opinion of ‘some,’ according to which a Yavana is the offspring of a SQdra male and a Kshatriya female. Now it is well known that this name is a corruption of the Greek *IaFwy, an Ionian, and that in India it was applied, in ancient times, to the Greeks, and especially to the early Seleucids who kept up intimate relations with the first Mauryas, as well as later to the Indo-Bactrian and Indo-Grecian kings who from the beginning of the second century B.C. ruled

4 Gaut. Dh. III, 2, 11; see also Weber, Hist. Ind. Lit., p. 327 (English ed.)

INTRODUCTION. Ixi

ruled

4 Gaut. Dh. III, 2, 11; see also Weber, Hist. Ind. Lit., p. 327 (English ed.)

INTRODUCTION. Ixi

over portions of north-western India. And it has been occasionally asserted that an Indian work, mentioning the Yavanas, cannot have been composed before 300 B.C., because Alexander’s invasion first made the Indians acquainted with the name of the Greeks. This estimate is certainly erroneous, as there are other facts, tending to show that at least the inhabitants of north-western India became acquainted with the Greeks about 200 years earlier!. But it is not advisable to draw any chronological conclusions from Gautama’s Sftra, IV, 21. For, as pointed out in the note to the translation of Sdtra IV, 18, the whole section with the second enumeration of the mixed castes, IV, 17-21, is probably spurious.

The information regarding the state of the Vedic literature, which the Dharmasdstra furnishes, is not very extensive. But some of the items are interesting, especially the proof that Gautama knew the Taittirlya Aranyaka, from which he took the first six Sdtras of the twenty-fifth Adhyaya; the Samavidhana Brahmamza, from which the twenty-sixth Adhydya has been borrowed ; and the Atharvasiras, which is mentioned XIX, 12. The latter word denotes, according to Haradatta, one of the Upanishads of the Atharva-veda, which usually are not considered to belong to a high antiquity. The fact that Gautama and Baudhayana knew it, will probably modify this opinion. Another important fact is that Gautama, XXI, 7, quotes Manu, and asserts that the latter declared it to be impossible to expiate the guilt incurred by killing a Brahmaza, drinking spirituous liquor, or violating a Guru’s bed. From this statement it appears that Gautama knew an ancient work on law which was attributed to Manu. It probably was the foundation of the existing Manava Dharmasdstra?. No other teacher on law, besides Manu, is mentioned by name. But the numerous references to the opinions of ‘some’ show that Gautama’s work was not the first Dharma-sitra.

1 See my Indian Studies, No. iii, p. 26, note 1.
2 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq.

Ixii GAUTAMA.

But the numerous references to the opinions of ‘some’ show that Gautama’s work was not the first Dharma-sitra.

1 See my Indian Studies, No. iii, p. 26, note 1.
2 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq.

Ixii GAUTAMA.

In conclusion, I have to add a few words regarding the materials on which the subjoined translation is based. The text published by Professor Stenzler for the Sanskrit Text Society has been used as the basis’, It has been collated with a rough edition, prepared from my own MSS. P and C,a MS. belonging to the Collection of the Government of Bombay, bought at Belgam, and a MS. borrowed from a Puma Sastri. But the readings given by Professor Stenzler and his division of the Sdtras have always been followed in the body of the translation. In those cases, where the variae lectiones of my MSS. seemed preferable, they have been given and translated in the notes. The reason which induced me to adopt this course was that I thought it more advisable to facilitate references to the printed Sanskrit text than to insist on the insertion of a few alterations in the translation, which would have disturbed the order of the Sfitras. The notes have been taken from the above-mentioned rough edition and from my MSS. of Haradatta’s commentary, called Gautamiya Mitakshara, which are now deposited in the India Office Library, Sansk. MSS. Buhler, Nos. 165-67.

} The Institutes of Gautama, edited with an index of words by A. F. Stenzler, London, 1876.

APASTAMBA,

APHORISMS ON THE SACRED LAW
OF THE HINDUS.

APASTAMBA,

APHORISMS ON THE SACRED LAW
OF THE HINDUS.

Prasna I, Parata 1, Kuawopa 1.

1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law).

2. The authority (for these duties) is the agreement of those who know the law,

3. And (the authorities for the latter are) the
Vedas alone.

4. (There are) four castes—Bréhmamas, Kshatriyas, Vaisyas, and Siddras.

5. Amongst these, each preceding (caste) is supetior by birth to the one following.

6. (For all these), excepting Sddras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of

1.1. Samaya, ‘agreement, decision,’ is threefold. It includes injunction, restriction, and prohibition.

Dharma, ‘acts productive of merit,’ usually translated by ‘duty or law,’ is more accurately explained as an act which produces the quality of the soul called apfirva, the cause of heavenly bliss and of final liberation.

2, Manu II, 6, 12; Y4ga. I, 7; Gautama I, 1.

6. Manu II, 35.

(?] B

2 APASTAMBA. I,m, 0 the sacred fire; and (their) works are productive of rewards (in this world and the next). .

7. To serve the other (three) castes (is ordained) for the Sidra.

8. The higher the caste (which he serves) the greater is the merit.

I, 7; Gautama I, 1.

6. Manu II, 35.

(?] B

2 APASTAMBA. I,m, 0 the sacred fire; and (their) works are productive of rewards (in this world and the next). .

7. To serve the other (three) castes (is ordained) for the Sidra.

8. The higher the caste (which he serves) the greater is the merit.

g. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge.

10. A Braéhmama declares that the Gayatrt is learnt for the sake of all the (three) Vedas.

11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brahmamza.

12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law).

13. And under him the sacred science must be

4. Manu I, 91, VIII, 410, and IX, 334; Yag#. I, 120.

g. The use of the masculine in the text excludes women. For though women may have occasion to use such texts as ‘O fire, lord of the dwelling, &c. at the Agnihotra, still it is specially ordained that they shall be taught this and similar verses only just before the rite is to be performed.

10. The object of the Sfitra is to remove a doubt whether the ceremony of initiation ought to be repeated for each Veda, in case a man desires to study more than one Veda. This repetition is declared to be unnecessary, except, as the commentator adds, in the case of the Atharva-veda, for which, according to a passage of a Braéhmaza, a fresh initiation is necessary. The latter rule is given in the Vaitana-sftra I, 1, 5.

13. Haradatta: ‘But this (latter rule regarding the taking ofp. 3 studied until the end, provided (the teacher) does not fall off from the ordinances of the law.

14. He from whom (the pupil) gathers (A4inoti)
(the knowledge of) his religious duties (dharm4n) (is
called) the Aédrya (teacher).

15. Him he should never offend.

16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning.

17. This (second) birth is the best.

18. The father and the mother produce the body only.

19. Let him initiate a Brahmasa in spring, a Kshatriya in summer, a Vaisya in autumn, a Brahmaza in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception.

20. Now (follows the enumeration of the years

19. Let him initiate a Brahmasa in spring, a Kshatriya in summer, a Vaisya in autumn, a Brahmaza in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception.

20. Now (follows the enumeration of the years another teacher) does not hold good for those who have begun to study, solemnly binding themselves to their teacher. How so? As he (the pupil) shall consider a person who initiates and instructs him his AfArya, and a pupil who has been once initiated cannot be initiated again, how can another man instruct him? For this reason it must be understood that the study begun with one teacher may not be completed with another, if the first die.’ Compare also Haradatta on I, 2, 7, 26, and the rule given I, 1, 4, 26. In our times also pupils, who have bound themselves to a teacher by paying their respects to him and presenting a cocoa-nut, in order to learn from him a particular branch of science, must not study the same branch of science under any other teacher.

14. Manu II, 69; Y4g#. I, 15.

15. Manu II, 144.

16. Manu II, 146-148.

17. ‘Because it procures heavenly bliss and final liberation.’—
Haradatta.

18, Manu IT, 147.

19. Yag#. 1, 14; Manu II, 36; Asvalayana Gri. SQ.I, 19, 1, 43
Weber, Ind. Stud. X, 20 seq.

B2

4 APASTAMBA. I, 1,1.

to be chosen) for the fulfilment of some (particular) wish.

21. (Let him initiate) a person desirous of excellence in sacred learning in his seventh year,

22. A person desirous of long life in his eighth year,

23. A person desirous of manly vigour in his ninth year,

24. A person desirous of food in his tenth year,

25. A person desirous of strength in his eleventh year,

26. A person desirous of cattle in his twelfth year.

27. There is no dereliction (of duty, if the initiation takes place), in the case of a Brahmava before the completion of the sixteenth year, in the case of a Kshatriya before the completion of the twentysecond year, in the case of a Vaisya before the completion of the twenty-fourth year. (Let him be initiated at such an age) that he may be able to perform the duties, which we shall declare below.

28. If the proper time for the initiation has passed, he shall observe for the space of two months

21. Manu II, 37.

22-26. Asv. Gri. Sa. I, 19, 5. 7; Weber, Ind. Stud. X, 21.

24. The meaning of the Sftra is, that the initiation shall be performed as. soon as the child is able to begin the study of the Veda. If it is so far developed at eight years, the ceremony must then be performed; and if it be then neglected, or, if it be neglected at any time when the capacity for learning exists, the expiation prescribed in the following SGtras must be performed. The age of sixteen in the case of Brahmaaas is the latest term up to which the ceremony may be deferred, in case of incapacity for study only. After the lapse of the sixteenth year, the expiation becomes also necessary. Manu II, 38; Yag#. I, 37.

The age of sixteen in the case of Brahmaaas is the latest term up to which the ceremony may be deferred, in case of incapacity for study only. After the lapse of the sixteenth year, the expiation becomes also necessary. Manu II, 38; Yag#. I, 37.

28. The meaning is, he shall keep all the restrictions imposed upon a student, as chastity, &c., but that he shall not performp. 5 the duties of a student, as observed by those who are studying the three Vedas.

29. After that he may be initiated.

30. After that he shall bathe (daily) for one year.

31. After that he may be instructed.

32. He, whose father and grandfather have not been initiated, (and his two ancestors) are called ‘slayers of the Brahman.’

33. Intercourse, eating, and intermarriage with them should be avoided.

34. If they wish it (they may perform the following) expiation ;

35. In the same manner as for the first neglect
(of the initiation, a penance of) two months (was)
prescribed, so (they shall do penance for) one year.

36. Afterwards they may be initiated, and then they must bathe (daily),

Prasna I, Parata 1, Kuawpa 2.

1. For as many years as there are uninitiated persons, reckoning (one year) for each ancestor (and the person to be initiated himself),

2. (They should bathe daily reciting) the seven fire-worship or service toa teacher, nor study. Manu II, 39; XI, 192; Y4g#. I, 38; Weber, Ind. Stud. X, roz.

30. ‘If he is strong, he shall bathe three times a day—morning, midday, and evening.’—Haradatta.

32. Brahman, apparently, here means ‘Veda,’ and those who neglect its study may be called metaphorically ‘slayers of the Veda.’

33. ManuII, 40; Asv. Gri. Sa. I, 19, 8,9; Weber, Ind. Stud. X, 21.

35. Compare above, I, 1, 1, 28.

2. 2. The seven Pavam4nis are seven verses which occur Xzg-veda 1X, 67, 21-27. Yagushpavitra=Taitt. Samh.I, 2,1, 1. The Samapavitra is found Sama-veda I, 2,2,3,5. Angirasapavitra= Rig-veda IV, 40, 5.

p. 2

Pavamanis, beginning with ‘If near or far,’ the Yagushpavitra, (‘May the waters, the mothers purify us, &c.) the Samapavitra, (‘With what help assists, &c.), and the Angirasapavitra (‘A swan, dwelling in purity’),

3. Or also reciting the Vyahvztis (om, bhdas, bhuvad, suvaz).

4. After that (such a person) may be taught (the
Veda).

5. But those whose great-grandfather’s (grandfather’s and father's) initiation is not remembered, are called ‘ burial-grounds.’

6. Intercourse, dining, and intermarriage with them should be avoided. For them, if they like, the (following) penance (is prescribed). (Such a man) shall keep for twelve years the rules prescribed for a student who is studying the three Vedas. Afterwards he may be initiated. Then he shall bathe, reciting the Pavam4nis and the other (texts mentioned above, I, 1, 2, 2).

7. Then he may be instructed in the duties of a householder.

8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.

Then he shall bathe, reciting the Pavam4nis and the other (texts mentioned above, I, 1, 2, 2).

7. Then he may be instructed in the duties of a householder.

8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.

g. When he has finished this (study of the Grzhyamantras), he may be initiated (after having performed the penance prescribed) for the first neglect (I, 1, I, 28).

10. Afterwards (everything is performed) as in the case of a regular initiation.

10. The commentatcr observes that for those whose great-greatgrandfather or remoter ancestors were not initiated, no penance is prescribed, and that it must be fixed by those who know the law.

p. 7

11. He who has been initiated shall dwell as a religious student in the house of his teacher,

12. For forty-eight years (if he learns all the four
Vedas),

13. (Or) a quarter less (i.e. for thirty-six years),

14. (Or) less by half (i. e. for twenty-four years),

15. (Or) three quarters less (i.e. for twelve years),

16. Twelve years (should be) the shortest time
(for his residence with his teacher).

17. A student who studies the sacred science shall not dwell with anybody else (than his teacher).

18. Now (follow) the rules for the studentship.

19. He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste.

He shall do what is serviceable to his teacher, he shall not contradict him.

21. He shall always occupy a couch or seat lower
(than that of his teacher).

11. Manu II, 164.

12. Manu III, 1, and Yaga. I, 36; Weber, Ind. Stud. X, 125.

16, The commentator declares that in Manu III, 1, the expression ‘until he has learnt it,’ must be understood in this sense, that the pupil may leave his teacher, if he has learnt the-Veda, after twelve years’ study, never before. But compare also Asv. Gri. Sa. I, 22, 3.

17. The commentator states that this rule refers only to a temporary, not to a professed student (naish/Aika). He also gives an entirely different explanation to the Stra, which, according to some, means, ‘A student who learns the sacred science shall not fast in order to obtain heaven,’ This rendering also is admissible, as the word para may mean either a ‘stranger’ or ‘heaven,’ and upavasa, ‘ dwelling’ or ‘fasting.’

19. Regarding the crimes which cause loss of caste (pataniya), see below, I, 7, 21, 7.

20, Manu II, 108, and Yaga, I, 27.

21. Manu II, 108, 198; Weber, Ind. Stud. X, 123 and 124.

p. 2

22. He shall not eat food offered (at a sacrifice to the gods or the Manes),

23. Nor pungent condiments, salt, honey, or meat.

24. He shall not sleep in the day-time.

28. He shall not use perfumes.

26. He shall preserve chastity.

27. He shall not embellish himself (by using ointments and the like).

28. He shall not wash his body (with hot water for pleasure).

Nor pungent condiments, salt, honey, or meat.

24. He shall not sleep in the day-time.

28. He shall not use perfumes.

26. He shall preserve chastity.

27. He shall not embellish himself (by using ointments and the like).

28. He shall not wash his body (with hot water for pleasure).

29. But, if it is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru.

30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick.

31. He shall wear all his hair tied in one braid.

32. Or let him make a braid_of the lock on the crown of the head, and shave the rest of the hair.

23. Regarding the meaning of ksh4ra, ‘pungent condiments,’ see
Haradatta on II, 6, 15, 15. Other commentators explain the term
differently —Manu II, 174; Yag#. I, 33; and Weber, Ind. Stud.
X, 123. Asv. Gri. Sa. I, 22, 2.

25. Manu II, 177; Yaga. I, 33.

26. Manu II, 180.

27. Manu II, 178; Yag#. I, 33.

29. ‘Here, in the section on the teacher, the word guru designates the father and the rest also.’—Haradatta.

jo. Another version of the first portion of this Sftra, proposed by Haradatta, is, ‘Let him not, whilst bathing, clean himself (with bathing powder or the like).’ Another commentator takes Sfitra 28 as a prohibition of the daily bath or washing generally ordained for Brahmawas, and refers Stra 29 to the naimittika sndna or ‘bathing on certain occasions,’ and takes Sftra 30 as a restriction _ of the latter.

31. Manu II, 219.

p. 9

33. The girdle of a Brahmaza shall be made of
Mudzga grass, and consist of three strings; if possible,
(the strings) should be twisted to the right.

34. A bowstring (should be the girdle) of a
Kshatriya,

35. Ora string of Muga grass in which pieces of iron have been tied.

36. A wool thread (shall be the girdle) of a
Vaisya,

37- Or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark.

38. The staff worn by a Brahmaza should be made of Paldsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Badara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice).

39. (He shall wear)a cloth (to cover his nakedness).

40. (It shall be made) of hemp for a Brahmaza, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya).

41. Some declare that the (upper) garment (of a
Brahmamza) should be dyed with red Lodh,

33. Manu II, 42-44; Yaga. I, 29; Asv. Gri. SQ. I, 19, 12;
Weber, Ind. Stud. X, 23.

38. Manu II, 45; Yaga. I, 29; Asv. Gre. St. I, 19, 133 20,1;
Weber, Ind. Stud. X, 23.

Haradatta gives no commentary on this Sfitra, but refers back to the Grzhya-sfitra, 11, 16-17, where the same words occur.

39. The word forms a Sfitra by itself, in order to show that every one must wear this cloth.

I, 29; Asv. Gre. St. I, 19, 133 20,1;
Weber, Ind. Stud. X, 23.

Haradatta gives no commentary on this Sfitra, but refers back to the Grzhya-sfitra, 11, 16-17, where the same words occur.

39. The word forms a Sfitra by itself, in order to show that every one must wear this cloth.

40. Manu II, 41. ‘Clean’ means here and everywhere else, if applied to animals or things, ‘ fit to be used at the sacrifice.’

4t. Asv. Gri. SQ. I, 19, 11; Weber, Ind. Stud. X, 22.

p. 3

Prasna IJ, Parata 1, Kuawpa 3.

1. And that of a Kshatriya dyed with madder,

2. And that of a Vaisya dyed with turmeric.

3. (The skin) worn by a Brahmaza shall be that of a common deer or of a black doe.

4. If he wears a black skin, let him not spread it
(on the ground) to sit or lie upon it.

5. (The skin worn) by a Kshatriya shall be that of a spotted deer.

6. (The skin worn) by a Vaisya shall be that of a he-goat.

7. The skin of a sheep is fit to be worn by all castes,

8. And a blanket made of wool.

9. He who wishes the increase of Brahmaza power shall wear skins only ; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brahmaza.

10. But (I, Apastamba, say), let him wear a skin only as his upper garment.

11. Let him not look at dancing.

12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).

3. 3. Manu II, 41; Yag#. I, 29; Asv. Gri. Sa. I, 19, 10.

g. See also Gopatha-brahmama I, 2, 4.

10. According to I, 1, 2, 39—I, 1, 3, 10, the rule of dress for students is the following :—According to Apastamba, a student shall wear a piece of cloth to cover his nakedness (langoéi), and a skin as upper garment. Other teachers allow, besides, an upper dress of cloth, coloured differently for the different castes, with or without the addition of a deer-skin.

tr. Manu II, 178.

12-13. Manu II, 179; Yaga. I, 33.

Iu3 STUDENTSHIP. 11

13. Let him not be addicted to gossiping.

14. Let him be discreet.

15. Let him not do anything for his own pleasure in places which his teacher frequents.

16. Let him talk with women so much (only) as his purpose requires,

17. (Let him be) forgiving.

18. Let him restrain his organs from seeking illicit objects.

19. Let him be untired in fulfilling his duties ;

20. Modest ;

21. Possessed of self-command ;

22. Energetic ;

23. Free from anger ;

24. (And) free from envy.

25. Bringing all he obtains to his teacher, he shall go begging with a vessel in the morning and in the evening, (and he may) beg (from everybody) except

-low-caste people unfit for association (with Aryas) and Abhisastas.

15. ‘Anything for his own pleasure,’ i.e. keeping conversations with friends, making his toilet, &c.

15. ‘Anything for his own pleasure,’ i.e. keeping conversations with friends, making his toilet, &c.

1g. The explanations of the last two terms, santa (Sftra 18) and danta (Sftra 19), are different from those given usually. Sama is usually explained as ‘the exclusive direction of the mind towards God,’ and dama as ‘the restraining of the senses.’

23. Manu II, 178.

25. Regarding the explanation of the term Abhisasta, see below, I, 7, 21,17. Haradatta: ‘Apap4tras are called those born from a high-caste mother and a low-caste father, such as washermen. For their cooking vessels &c. are unfit for the use of the four castes. .

- Since Apastamba says, “In the evening and in the morning, food obtained in the evening must not be used for the morning meal, nor food obtained i in the eorning for the evening meal.”’ Manu brahmaza I, 2, 6. : LZ

THEOLOGICAL
SEMINARY

Se Ne i wave

p. 3

26. A Br&hmama declares: Since a devout student takes away from women, who refuse (to give him alms, the merit gained) by (Srauta)-sacrifices, by gifts, (and) by burnt-offerings (offered in the domestic fire), as well as their offspring, their cattle, the sacred learning (of their families), therefore, indeed, (a woman) should not refuse (alms) to the crowd of students; for amongst those (who come to beg), there might be one of that (devout) kind, one who thus (conscientiously) keeps his vow.

27. Alms (shall) not (be considered) leavings (and be rejected) by inference (from their appearance), but on the strength of ocular or oral testimony (only).

28. A Brahmama shall beg, prefacing (his request) by the word ‘ Lady’;

29. A Kshatriya (inserting the word) ‘ Lady’ in the middle (between the words ‘ give alms’) ;

30. A Vaisya, adding the word ‘ Lady’ (at the end of the formula).

31. (The pupil) having taken those (alms) shall place them before his teacher and offer them to him.

32. He may eat (the food) after having been ordered to do so by his teacher.

27. To eat the residue of the meal of any person except that left by the teacher and other Gurus, is not permitted to a student ; see also below, I, 1, 4, 1 seq.; Manu II, 56; Y4gd. I, 33.

28. The formula to be used by a Brahmaza is, ‘ Lady, give alms ;’ that to be used by a Kshatriya, ‘ Give, lady, alms ;’ and that used by a Vaisya, ‘Give alms, lady.’ Manu II, 49; Yag#. I, 30; Asy. Gri. SQ. I, 22, 8.

31. The words with which he announces the alms are, Idam
ittham ahrztam, ‘this much have I received.’ Manu II, 51; Yag#@.
I, 27; Asv. Gri. $0. I, 22, 10.

32. The answer of the teacher is, Saumya tvameva bhunkshva,
‘friend, eat thou.’

p. 13

33. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family.

24. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brahmamas (.Srotriyas) also (and receive from them the permission to eat).

35. He shall not beg for his own sake (alone).

24. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brahmamas (.Srotriyas) also (and receive from them the permission to eat).

35. He shall not beg for his own sake (alone).

36. After he has eaten, he himself shall clean his dish.

37. And he shall leave no residue (in his dish).

38. If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground ;

39. Or he may throw it into the water ;

40. Or he may place (all that remains in a pot), and put it down near an (uninitiated) Arya;

41. Or (he may put it down) near a Sddra slave
(belonging to his teacher).

42. If (the pupil) is on a journey, he shall throw

34. Regarding the term Srotriya, see below, II, 3, 6, 4.

35. ‘ The meaning of this SAtra is, that the rule given, Sftra 42 (below), for a pupil who is on a journey, shall hold good also for a pupil who is at home, if (in the absence of his teacher) no Srotriyas are to be found (from whom he can receive the permission to eat).’—Haradatta.

36. ‘He commits no sin, if he has the alms-pot cleaned by somebody else. Some say that the Sfitra refers to both vessels (the alms-pot and his own dish).’

40. An Arya is a person belonging to one of the first three castes (see below). The Arya must be a boy who is not initiated, because children are kémabhaksha4, i.e. allowed to eat what they like, even leavings.

42. This rule holds good if no Srotriyas are near. If Srotriyas are to be found, Sfitra 34 applies. Agni, the god of fire, is considered to be of the Brahminical caste, and hence he takes the place of the teacher or of the Srotriyas. See also Manu II, 247,p. 4 a part of the alms into the fire and eat (the remainder).

43. Alms are declared to be sacrificial food. In regard to them the teacher (holds the position which) a deity (holds in regard to food offered at a sacrifice).

44. And (the teacher holds also the place which) the Ahavantya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).

45. To him (the teacher) the (student) shall offer
(a portion of the alms),

Prasna I, Parata 1, Kuawnpa 4.

1. And (having done so) eat what is left.

2. For this (remnant of food) is certainly a remnant of sacrificial food.

3. If he obtains other things (besides food, such as cattle or fuel, and gives them to his teacher) as he obtains them, then those (things hold the place of) rewards (given to priests for the performance of a sacrifice).

4. This is the sacrifice to be performed daily by a religious student.

5. And (the teacher) shall not give him anything that is forbidden by the revealed texts, (not even as) leavings,

6. Such as pungent condiments, salt, honey, or meat (and the like).

248, and the passages collected from the Brahmazas, by Prof.
Weber, Ind. Stud. IX, 39.

44. Manu II, 231.

4. 6. See above, I, 1, 2, 23.

p. 15

Such as pungent condiments, salt, honey, or meat (and the like).

248, and the passages collected from the Brahmazas, by Prof.
Weber, Ind. Stud. IX, 39.

44. Manu II, 231.

4. 6. See above, I, 1, 2, 23.

p. 15

7. By this (last Sdtra it is) explained (that) the other restrictions (imposed upon a student, such as abstinence from perfumes, ointments, &c., are likewise not to be broken).

8. For (explicit) revealed texts have greater force than custom from which (the existence of a permissive passage of the revelation) may be inferred.

9. Besides (in this particular case) a (worldly) motive for the practice is apparent.

7. See above, I, 1, 2, 24 seq. :—According to Haradatta, teachers were in the habit of giving ointments and the like forbidden substances to their pupils, and Apastamba gives this rule in order to show his dissent from the practice.

8. ‘Anum4nika means “proper to be inferred from.” For the existence of a text of the revelation or tradition (Smriti) is inferred from custom. A visible text of the revelation is (however) of greater weight than a custom from which the existence of a text may be inferred. It is impossible to infer (the existence of a text) which is opposed to such (a visible text), on account of the maxim “an inference (can be made only, if it is) not opposed (by ocular proof).” (Apastamba), by speaking thus, (“ For revealed texts,” &c.,) shows that the rule forbidding a student to eat pungent condiments, salt &c. is based on the existing text of a ae Thay Haradatta.

‘ Though the text forbidding the use of pungent condiments, salt, and the like refers to such substances if they are not leavings, still it is improper to assert, on the ground of the custom from which a permissive text may be inferred, that it (the existing text), which is general, must be restricted (to those cases only) where the forbidden substances are not leavings given by the teacher. (If an opponent should answer that) certainly there are also texts which contradict each other, such as “he takes” and “he does not take,” and that therefore there is no reason why a text restricted (to the case in which forbidden substances are leavings of the teacher) should not be inferred. In order to answer (that plea), he (Apastamba) says (Sfitra g), “ True, that would be right if no motive whatever could be discovered for that custom (to eat forbidden food which is given by the teacher). But a reason for this course of action exists.” ’—Haradatta.

p. 4

10. For pleasure is obtained (by eating or using the forbidden substances). . A residue of food left by a father and an elder brother, may be eaten.

12. If they act contrary to the law, he must not eat (their leavings).

13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher).

14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house).

15. He shall not go to fetch firewood after sunset.

13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher).

14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house).

15. He shall not go to fetch firewood after sunset.

16. After having kindled the fire, and having swept the ground around (the altar), he shall place

10. ‘What is that (reason)? [Sftra 10] For to eat pungent condiments, salt, &c. gives pleasure to the eater, and therefore according to the maxim, I, 4, 12, 11, “ That in case a custom has pleasure for its motive, there is no text of the holy law to authorise it,’ no text restricting (the prohibition of forbidden substances to the case in which a Brahmaf4rin does not receive them as leavings from his teacher) can be inferred (from the practice of eating such leavings).’—Haradatta. ,

12. Another explanation of this Sftra is given by Haradatta:
“If by eating their leavings he should commit a sin (because the
food contains salt &c.), he shall not do it.’

13. Manu II, 182.

14. The reason for placing the fuel on the ground is, according to Haradatta, the fear lest, if placed on some shelf or the like, it should tumble down and injure the teacher’s children. Others, however, are of opinion that the wood which the pupil fetches daily, is not to be used by the teacher for cooking, but for the performance of the pupil’s daily fire-offering. The reason for this interpretation is, that in the Grzhya-sfitra, 11, 24, the daily offering of fuel is enjoined with the same words. See Weber, Ind. Stud. X, 123; Manu II, 186.

16. Some explain, instead of ‘after having swept the ground around the altar,’ &c., ‘after having raked the scattered brands. into a heap.’—Haradatta.

p. 17

the sacred fuel on the fire every morning and evening, according to the prescription (of the Grthya-sitra).

17. Some say that the fire is only to be worshipped in the evening.

18. He shall sweep the place around the fire after it has been made to burn (by the addition of fuel), with his hand, and not with the broom (of Kusa grass).

19. But, before (adding the fuel, he is free to use the broom) at his pleasure.

20. He shall not perform non-religious acts with the residue of the water employed for the fire-worship, nor sip it.

21. He shall not sip water which has been stirred with the hand, nor such as has been received into one hand only.

22. And he shall avoid sleep (whilst his teacher is awake).

23. Then (after having risen) he shall assist his teacher daily by acts tending to the acquisition of spiritual merit and of wealth.

24. Having served (his teacher duting the day in this manner, he shall say when going to bed): I have protected the protector of the law (my teacher).

18. Ap. Gri. SQ. 11, 22.

20. During the fire-worship water is wanted for sprinkling the altar in various ways.

24. Having served (his teacher duting the day in this manner, he shall say when going to bed): I have protected the protector of the law (my teacher).

18. Ap. Gri. SQ. 11, 22.

20. During the fire-worship water is wanted for sprinkling the altar in various ways.

23. Acts tending to the acquisition of merit are here—collecting sacred fuel, Kusa grass, and flowers for sacrifices. Acts tending to the acquisition of wealth are—gathering fuel for cooking, &c. Manu II, 182; Weber, Ind. Stud. X, 123 and 124.

24. Another explanation of the words spoken by the student is, “O law, I have protected him ; protect thou me.’ See also Gopathabriahmaaa I, 2, 4.

[2] Cc

p. 5

25. If the teacher transgresses the law through carelessness or knowingly, he shall point it out to him privately.

26. If (the teacher) does not cease (to transgress), he himself shall perform the religious acts (which ought to be performed by the former) ;

27. Or he may return home.

28. Now of him who rises before (his teacher) and goes to rest after (him), they say that he does not sleep.

29. The student who thus entirely fixes his mind there (in the teacher’s family), has thereby performed all acts which yield rewards (such as the Gyotishtoma), and also those which must be performed by a householder.

Prasna I, Parata 2, Kuawpa 5,

1. The word ‘austerity’ (must be understood to apply) to (the observance of) the rules (of studentship).

2. If they are transgressed, study drives out the knowledge of the Veda acquired already, from the (offender) and from his children.

26. Compare above, I, 1, 1, 13.

29. The Sfitra refers to a naish‘Aika brahmaffrin or professed student, who never leaves his teacher’s family, and never enters any other order; and it declares his merit to be equal to that of one who becomes a householder. Manu II, 243, 244; Yagi. I, 49, 50.

5. 1. Manu II, 164.

2. The meaning of the phrase, ‘Study drives out the Veda, which has already been learnt from him who studies transgressing the rules prescribed for the student,’ is, ‘The Veda recited at the Brahmayag#a (daily study), and other religious rites, produces no effect, i.e. gains no merit for the reciter. Manu II, 97. Hara-

p. 19

3. Besides he will go to hell, and his life will be shortened.

4. On account of that (transgression of the rules of studentship) no Azshis are born amongst the men of later ages.

5. But some in their new birth, on account of a residue of the merit acquired by their actions (in former lives), become (similar to) Azshis by their knowledge (of the Veda),

6. Like Svetaketu.

7. And whatever else, besides the Veda, (a student) who obeys the rules learns from his teacher, that brings the same reward as the Veda.

8. Also, if desirous to accomplish something (be datta gives also the following three explanations of this Sftra, adopted by other commentators :—

7. And whatever else, besides the Veda, (a student) who obeys the rules learns from his teacher, that brings the same reward as the Veda.

8. Also, if desirous to accomplish something (be datta gives also the following three explanations of this Sftra, adopted by other commentators :— a, If these (rules) are transgressed, he loses his capacity for learning, because the Brahman forsakes him, &c.

5. If these rules are transgressed, the capacity for learning and the Brahman leave him, &c.

c. From him who studies whilst transgressing these rules, the Brahman goes out, &c.

4. ‘Amongst the avaras means “amongst the men of modern times, those who live in the Kaliyuga.” No Aishis are born means “ there are none who see (receive the revelation of) Mantras, Vedic texts.” ’"—Haradatta.

5. ‘How is it then that men in our days, though they transgress the rules prescribed for students, learn the four Vedas with _ little trouble? (The answer is), By virtue of a residue of the reward (due) for the proper observance of those rules (of studentship) in a former Yuga. Therefore Apastamba says, Sftra 6, “But some,” &c. New existence means “new birth (life).”’— Haradatta.

6. An example of this (follows, SQtra 6): ‘Like Svetaketu.
For Svetaketu learned the four Vedas in a short time; as we read
in the KAAndogya Upanishad (Prap4thaka VI, 1).’—Haradatta.

7. ‘Whatever else besides the Veda, such as poison-charms and the like.’-—Haradatta.

C2

p. 5

it good or evil), he thinks it in his mind, or pronounces it in words, or looks upon it with his eye, even so it will be; thus teach (those who know the law).

9. (The duties of a student consist in) acts to please the spiritual teacher, the observance (of rules) conducive to his own welfare, and industry in studying.

10. Acts other than these need not be performed by a student.

11. A religious student who retains what he has learned, who finds pleasure in the fulfilment of the law, who keeps the rules of studentship, who is upright and forgiving, attains perfection.

12. Every day he shall rise in the last watch of the night, and standing near his teacher, salute him with (this) salutation: I, N. N., ho! (salute thee.)

13. And (he shall salute) before the morning meal also other very aged (learned Brahmazas) who may live in the same village.

14. If he has been on a journey, (he shall salute g. ‘Acts to please the teacher are—washing his feet and the like; observance (of rules) conducive to welfare are—obedience to the prohibition to cross a river swimming, to eat pungent condiments, and obedience to the injunction to beg. —Haradatta.

10. ‘ Acts other than these, such as pilgrimages and the like.’-—
Haradatta.

11. ‘What this “perfection” is has been declared in Sftras
4, 8.’—Haradatta.

12. Manu II, 122 and 124.

—Haradatta.

10. ‘ Acts other than these, such as pilgrimages and the like.’-—
Haradatta.

11. ‘What this “perfection” is has been declared in Sftras
4, 8.’—Haradatta.

12. Manu II, 122 and 124.

14. This salutation is to be performed only when the occasion requires it. ‘The formerly-mentioned salutation (Sftras 12, 13) is to be performed daily. In the next Sftra follows that by which the fulfilment of a wish may be obtained—Haradatta. Manu II, 121; Yaga. I, 26.

I, 2, 5. STUDENTSHIP. 2I

the persons mentioned) when he meets them on his return.

15. (He may also salute the persons mentioned at other times), if he is desirous of heaven and long life.

16. A Brahmaza shall salute stretching forward his right arm on a level with his ear, a Kshatriya holding it on a level with the breast, a Vaisya holding it on a level with the waist, a Sddra holding it low, (and) stretching forward the joined hands.

17. And when returning the salute of (a map belonging) to the first (three) castes, the (last syllable of the) name (of the person addressed) is produced to the length of three moras.

18. But when he meets his teacher after sunrise
(coming for his lesson), he shall embrace (his feet).

19. On all other occasions he shall salute (him in the manner described above).

20. But some declare that he ought to embrace the (feet of his) teacher (at every occasion instead of saluting him).

21. Having stroked the teacher's right foot with his right hand below and above, he takes hold of it and of the ankle.

22. Some say, that he must press both feet, each with both hands, and embrace them.

23. He shall be very attentive the whole day

16. ‘A Vaisya shall salute stretching forth his arm on a level with his middle, i.e. the stomach; others say, on a level with his thigh; the SQdra stretching it forth low, i.e. on a level with his feet.’— Haradatta.

17. See also Manu II, 125.

18. Manu II, 71.

22. Manu I, 72.

23. Manu II, 191.

p. 6

long, never allowing his mind to wander from the lesson during the (time devoted to) studying.

24. And (at other times he shall be attentive) to the business of his teacher.

25. And during the time for rest (he shall give) his mind (to doubtful passages of the lesson learnt).

26. And he shall study after having been called by the teacher (and not request the teacher to begin the lesson).

Prasna IJ, Parara 2, Kuawnpa 6,

1. Every day he shall put his teacher to bed after having washed his (teacher’s) feet and after having rubbed him.

2. He shall retire to rest after having received
(the teacher's permission).

3. And he shall not stretch out his feet towards him.

4. Some say, that it is not (sinful) to stretch out the feet (towards the teacher), if he be lying on a bed.

5. And he shall not address (the teacher), whilst he himself is in a reclining position.

6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down).

4. Some say, that it is not (sinful) to stretch out the feet (towards the teacher), if he be lying on a bed.

5. And he shall not address (the teacher), whilst he himself is in a reclining position.

6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down).

7. And if (the teacher) stands, (he shall answer him,) after having risen also.

26. Yag#. 1, 27; Manu II, 191.

6. 1. Manu II, 209.

2. Manu II, 194+

4. ‘But, in Apastamba’ s opinion, it is ; sinful even in this case.’ —
Haradatta.

5. Manu II, rgg.

6. Manu II, 196.

p. 23

8. He shall walk after him, if he walks.

g. He shall run after him, if he runs.

10. He shall not approach (his teacher) with shoes on his feet, or his head covered, or holding (implements) in his hand.

11. But on a journey or occupied in work, he may approach him (with shoes on, with his head covered, or with implements in his hand),

12. Provided he does not sit down quite near (to his teacher).

13. He shall approach his teacher with the same reverence as a deity, without telling idle stories, attentive and listening eagerly to his words.

14. (He shall not sit near him) with his legs crossed.

15. If (on sitting down) the wind blows from the pupil towards the master, he shall change his place.

16. (He shall sit) without supporting himself with his hands (on the ground),

17. Without leaning against something (as a wall or the like).

18. If the pupil wears two garments, he shall wear the upper one after the fashion of the sacred thread at the sacrifices.

19. But, if he wears a (lower) garment only, he shall wrap it around the lower part of his body.

20. He shall turn his face towards his teacher though the latter does not turn his towards him.

21. He shall sit neither too near to, nor too far
(from the teacher),

15. Manu II, 203.

18, At sacrifices the sacred thread passes over the left shoulder and under the right arm. Manu II, 63, and Taitt. Ar. II, 1, 3.

20. Manu II, 197.

p. 6

22. (But) at such a distance, that (the teacher) may be able to reach him with his arms (without rising).

23. (He shall not sit in such a position) that the wind blows from the teacher, towards himself.

24. (If there is) only one pupil, he shall sit at the right hand (of the teacher).

25. (If there are) many, (they may sit) as it may be convenient.

- 26. If the master (is not honoured with a seat and) stands, the (pupil) shall not sit down.

27. (If the master is not honoured with a couch) and sits, the (pupil) shall not lie down on a couch.

28. And if the teacher tries (to do something), then (the pupil) shall offer to do it for him, if it is in his power.

29. And, if his teacher is near, he shall not embrace (the feet of) another Guru who is inferior (in dignity) ;

30. Nor shall he praise (such a person in the teacher’s presence) by (pronouncing the name of) his family.

31. Nor shall he rise to meet such an (inferior
Guru) or rise after him,

29. And, if his teacher is near, he shall not embrace (the feet of) another Guru who is inferior (in dignity) ;

30. Nor shall he praise (such a person in the teacher’s presence) by (pronouncing the name of) his family.

31. Nor shall he rise to meet such an (inferior
Guru) or rise after him,

32. Even if he be a Guru of his teacher.

33. But he shall leave his place and his seat, (in order to show him honour.)

23. See Sfitra 15 and Manu quoted there.

29. The term Guru includes a father, maternal uncle, &c. (see above), and these are inferior to the teacher. Manu II, 205.

31-32. ‘The pupil is not to show the mentioned marks of respect to any of his own inferior Gurus, even if the person is the Guru, e.g. the maternal uncle, of his teacher.’—Haradatta.

p. 25

34. Some say, that (he may address) a pupil of his teacher by (pronouncing) his name, if he is also one of his (the pupil’s) own Gurus.

35. But towards such a person who is generally revered for some other reason than being the teacher (e.g. for his learning), the (student) should behave as towards his teacher, though he be inferior in dignity to the latter.

36. After having eaten in his (teacher's) presence, he shall not give away the remainder of the food without rising.

37. Nor shall he sip water (after having eaten in the presence of his teacher without rising).

38. (He shall rise) addressing him (with these words), ‘ What shall 1 do?’

Prasna I, Parata 2, Kuanpa 7.

1. Or he may rise silently.

2. Nor shall he (in going away) move around his teacher with his left hand turned towards him; he shall go away after having walked around him with his right side turned towards him.

3. He shall not look at a naked woman.

4. He shall not cut the (leaves or flowers) of herbs or trees, in order to smell at them.

34. ‘But Apastamba’s own opinion is that he ought not to address by name a (maternal uncle or other) Guru (who visits his teacher).’—Haradatta.

36. According to I, 1, 3, 40 seq., a student shall give what he is unable to eat to a child, or to a slave. If he has eaten in the presence of his teacher, he shall not give the food away without rising for the purpose.

7.3. Manu IV, 53; Yaga. I, 135.

4. Gopatha-brahmaza I, 2, 2.

p. 7

5. He shall avoid (the use of) shoes, of an umbrella, a chariot, and the like (luxuries).

6. He shall not smile.

7. If he smiles, he shall smile covering (the mouth with his hand); thus says a Brahmama.

8. He shall not touch a woman with his face, in order to inhale the fragrance of her body.

9. Nor shall he desire her in his heart.

10. Nor shall he touch (a woman at all) without a particular reason.

11. A Brahmavza declares, ‘He shall be dusty, he shall have dirty teeth, and speak the truth.’

12. Those teachers, who instructed his teacher in that science which he (the pupil) studies with him, (are to be considered as) spiritual teachers (by the pupil).

11. A Brahmavza declares, ‘He shall be dusty, he shall have dirty teeth, and speak the truth.’

12. Those teachers, who instructed his teacher in that science which he (the pupil) studies with him, (are to be considered as) spiritual teachers (by the pupil).

13. But if (a teacher), before the eyes of his (pupil), embraces the feet of any other persons, then he (the pupil also) must embrace their feet, (as long as he remains) in that (state of studentship).

5. Manu II, 178.

1o. Manu II, 179.

11. ‘Though both (these first two precepts) have been given in Sfitra I, 1, 2, 27, still they are repeated, in order to show that a Srauta penance for the breach of them, is enjoined by a revealed text.’—Haradatta.

12. The term vamsya, ‘ancestor,’ for the teacher’s teacher is explained by the circumstance, that Hindus consider a ‘school,’ consisting of a succession of teachers and pupils, as a spiritual family, and call it a vidyavamsa, vidyaparampara. Manu II, 205.

13. ‘Another (commentator) says, “He, the pupil, must embrace their feet (at every meeting) from that time (when he first saw his teacher do it).” Because the word “but” is used in the Sfitra, he must do so even after he has returned home (on completion of his studies).’—Haradatta.

p. 27

14. If (a pupil) has more than one teacher, the alms (collected by him) are at the disposal of him to whom he is (just then) bound.

15. When (a student) has returned home (from his teacher), he shall give (whatever he may obtain by begging or otherwise) to his mother.

16, The mother shall give it to her husband;

17. (And) the husband to the (student's) teacher.

18. Or he may use it for religious ceremonies,

19. After having studied as many (branches of) sacred learning as he can, he shall procure in a righteous manner the fee for (the teaching of) the Veda (to be given to his teacher), according to his power.

20. But, if the teacher has fallen into distress, he may take (the fee) from an Ugra or from a Sddra.

21. But some declare, that it is lawful at any time to take the money for the teacher from an Ugra or from a Sddra.

14. ‘More than one teacher,’ i.e. several, who have taught him the several Vedas. Each Brahman generally knowing one Veda only.

This passage shows, that the young Brahmans in olden time, just as now, went from one teacher to the other, learning from each what he knew. The rules, which seemingly enjoin a pupil to stay with one and the same teacher, refer only to the principle, that the pupil must stay with his teacher, until he has learnt the subject which he began with him.

18. ‘Religious ceremonies, i.e. the wedding and the like. For them he may use it optionally. He, i.e. on failure of the teacher ; the father, on failure of the father; the mother, on failure of all (the pupil) himself..— Haradatta.

vg. Manu II, 245 and 246; Yag#. I, 51; Weber, Ind. Stud. X, 125.