Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
124. 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 18 APASTAMBA. I, 2, 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- I, 2, 5. STUDENTSHIP. 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 :—
27. 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 20 APASTAMBA. I, 2, 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.
3—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. 22 APASTAMBA. T, 2, 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).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
124. 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 18 APASTAMBA. I, 2, 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- I, 2, 5. STUDENTSHIP. 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 :—
27. 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 20 APASTAMBA. I, 2, 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.
3—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. 22 APASTAMBA. T, 2, 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).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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