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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. 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. I, 2, 6. STUDENTSHIP. 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. 24 APASTAMBA. I, 2, 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,
229. 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. I, 2,7. STUDENTSHIP. 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. 26 APASTAMBA. I, 2,7. 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).
311. 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. T, 2, 7. _ STUDENTSHIP. 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.
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.
14. 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. I, 2, 6. STUDENTSHIP. 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. 24 APASTAMBA. I, 2, 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,
229. 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. I, 2,7. STUDENTSHIP. 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. 26 APASTAMBA. I, 2,7. 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).
311. 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. T, 2, 7. _ STUDENTSHIP. 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.
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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