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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1, 16. To a Brahmama who has not studiéd the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour). 17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him. 18. Nor (shall a Braéhmama rise to receive) a Kshatriya or Vaisya (though they may be learned). 19. Ifa Sddra comes as a guest (to a Brahmaza), he shall give him some work to do. He may feed him, after (that has been performed). 20. Or the slaves (of the Brahmaza householder) shall fetch (rice) from the royal stores, and honour the Sddra as a guest. 21. (A householder) must always wear his garment over (his left shoulder and under his right arm). 22. Or he may use a cord only, slung over his left shoulder and passed under his right arm, instead of the garment. 23. He shall sweep together (the crumbs) on the place where he has eaten, and take them away. He shall sprinkle water on that place, turning the palm downwards, and remove the stains (of food from the cooking-vessels with a stick), wash them with water, and take their contents to a clean place to the north (of the house, offering them) to Rudra. In this manner his house will become prosperous. 16. Manu III, gg. 18. Manu III, 110-112; Yag#. I, 107. 19. Manu loc. cit. 20. ‘Hence it is known that the king ought to keep stores of rice and the like in every village, in order to show hospitality to Sfdra guests.’—Haradatta. II, 2, 5. THE DUTIES OF A HOUSEHOLDER. III 24. It is declared in the Smrztis that a Brahmama alone should be chosen as teacher (or spiritual guide). 25. In times of distress a Brahmaza may study under a Kshatriya or Vaisya. 26. And (during his pupilship) he must walk behind (such a teacher). 27. Afterwards the Brahmavza shall take precedence before (his Kshatriya or Vaisya teacher). Prasna II, Parata 2, Kuawpa 5. 1. On the day on which, beginning the study of the whole sacred science, the Upanishads (and the rest, he performs the Updkarma in the morning), he shall not study (at night). 2. And he shall not leave his teacher at once after having studied (the Veda and having returned home). 24. Manu II, 241, 242. From here down to II, 3, 6, 2, Apastamba again treats of the duties of students and teachers, a subject which appears to have in his eyes a greater importance than any other. The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a ‘learned guest’ II, 3, 6, 3 seq.
2The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a ‘learned guest’ II, 3, 6, 3 seq. 5. 1. This rule refers to the Upakarma, to be performed yearly by householders. In our days, too, the custom is observed, and the whole Brahminical community change on this occasion their Genvis or sacrificial cords in the month of Sravaza. The adherents of the various Sakhas of the Vedas, however, perform the ceremony on different days. According to Haradatta, the Upanishads are named, in order to show that they are of the highest importance. See also Satapatha-brahmaza X, 3, 5, 12. 2. Others consider that this Sfitra refers to the annual Upakarma of the householder. In that case the translation would be, ‘And after having performed the Up4karma,’ &c. Probably Apastamba means to give a general rule, applicable _ nd to students who have returned hoes Q bk THs i> _UNION i ~ THEOLOGICAL Q SEMINARY St Nica YORE 112 APASTAMBA. TI, 2, 5. 3. If he is in a hurry to go, he shall perform the daily recitation of the Veda in the presence of his teacher,and then go at his pleasure. In this manner good fortune will attend both of them. 4. If the (former) teacher visits him after he has returned home, he shall go out to meet him, embrace his (feet), and he shall not wash himself (after that act), showing disgust. He then shall let him pass first into the house, fetch (the materials necessary for a hospitable reception), and honour him according to the rule. 5. If (his former teacher is) present, he himself shall use a seat, a bed, food, and garments inferior to, and lower (than those offered to the teacher). 6. Standing (with his body bent), he shall place his left hand (under the water-vessel, and bending with his other hand its mouth downwards), he shall offer to his teacher water for sipping. 7. And (he shall offer water for sipping in this manner) to other guests also who possess all (good qualities) together. 8. He shall imitate (his teacher) in rising, sitting, walking about, and smiling. 4. ‘Though he may suspect that the teacher had been defiled by the touch of a Kandla or the like, still he shall not show disgust nor wash himself..—Haradatta. Regarding the rule of receiving guests, see below, II, 4, 8, 6 seq. 6. According to Haradatta, the repetition of the word a#aryam, ‘the teacher,’ in this Sfitra, indicates that the rule holds good not only when the teacher comes as a guest to his former pupil, but on every occasion when he receives water for sipping. 7. ‘He is called samudeta, “ possessed of all (good qualities) together,” who is endowed with (good) birth, disposition, behaviour, (great) learning, and a (venerable) age.’-—Haradatta. 8. The word syat is to be understood from Sfira 5. II, 2, 5- THE DUTIES OF A HOUSEHOLDER. 113
37. ‘He is called samudeta, “ possessed of all (good qualities) together,” who is endowed with (good) birth, disposition, behaviour, (great) learning, and a (venerable) age.’-—Haradatta. 8. The word syat is to be understood from Sfira 5. II, 2, 5- THE DUTIES OF A HOUSEHOLDER. 113 9. In the presence (of his teacher) he shall not void excrements, discharge wind, speak aloud, laugh, spit, clean his teeth, blow his nose, frown, clap his hands, nor snap his fingers. to. Nor shall he tenderly embrace or address caressing words to his wife or children. 11. He shall not contradict his teacher, 12. Nor any of his betters. 13. (He shall not) blame or revile any creature. 14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another. 15. If he is not well versed in a (branch of) sacred learning (which he studied formerly), he shall again go to the (same) teacher and master it, observing the (same) rules as (during his first studentship). 16. The restrictions (to be kept) by the teacher from the beginning of the course of teaching to its end are, to avoid cutting the hair on the body, partaking of meat or of oblations to the Manes, and connection (with a woman). 17. Or (he may have conjugal intercourse) with his wife at the proper season. 18. He shall be attentive in instructing his pupils in the sacred learning, in such a manner that they 13. Haradatta states that ‘speaking evil’ is forbidden here once more in order that it should be particularly avoided. 14. ‘For example, he shall not say, “ The Azg-veda is sweet to the ear, the other Vedas grate on the ear,” or “the Taittiriya-veda is a Sakha consisting of leavings,” or “the Bréhmaza proclaimed by Yagfavalkya is of modern origin.” ’—Haradatta. The second sentence refers to the story that Yagfavalkya vomited the Black Yagur-veda, and his fellow-students, becoming partridges, picked it up. Regarding the third sentence, see Varttika on PAzini IV, 3, 105, and Max Miiller’s History of Ancient Sanskrit Literature, p. 363. 16. Weber, Ind. Stud. X, 42. [2] I 114 APASTAMBA, IT, 3, 6. master it, and in observing the restrictions (imposed upon householders during their teaching). He who acts thus, gains heavenly bliss for himself, his descendants and ancestors. 19. He who entirely avoids with mind, word, nose, eye, and ear the sensual objects (such as are) enjoyed by the touch, the organ, or the stomach, gains immortality. Prasna II, Parata 3, Kuawpa 6. 1. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for kindling the sacrificial fire) and ask him about his " caste and conduct.
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.
1, 16. To a Brahmama who has not studiéd the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour). 17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him. 18. Nor (shall a Braéhmama rise to receive) a Kshatriya or Vaisya (though they may be learned). 19. Ifa Sddra comes as a guest (to a Brahmaza), he shall give him some work to do. He may feed him, after (that has been performed). 20. Or the slaves (of the Brahmaza householder) shall fetch (rice) from the royal stores, and honour the Sddra as a guest. 21. (A householder) must always wear his garment over (his left shoulder and under his right arm). 22. Or he may use a cord only, slung over his left shoulder and passed under his right arm, instead of the garment. 23. He shall sweep together (the crumbs) on the place where he has eaten, and take them away. He shall sprinkle water on that place, turning the palm downwards, and remove the stains (of food from the cooking-vessels with a stick), wash them with water, and take their contents to a clean place to the north (of the house, offering them) to Rudra. In this manner his house will become prosperous. 16. Manu III, gg. 18. Manu III, 110-112; Yag#. I, 107. 19. Manu loc. cit. 20. ‘Hence it is known that the king ought to keep stores of rice and the like in every village, in order to show hospitality to Sfdra guests.’—Haradatta. II, 2, 5. THE DUTIES OF A HOUSEHOLDER. III 24. It is declared in the Smrztis that a Brahmama alone should be chosen as teacher (or spiritual guide). 25. In times of distress a Brahmaza may study under a Kshatriya or Vaisya. 26. And (during his pupilship) he must walk behind (such a teacher). 27. Afterwards the Brahmavza shall take precedence before (his Kshatriya or Vaisya teacher). Prasna II, Parata 2, Kuawpa 5. 1. On the day on which, beginning the study of the whole sacred science, the Upanishads (and the rest, he performs the Updkarma in the morning), he shall not study (at night). 2. And he shall not leave his teacher at once after having studied (the Veda and having returned home). 24. Manu II, 241, 242. From here down to II, 3, 6, 2, Apastamba again treats of the duties of students and teachers, a subject which appears to have in his eyes a greater importance than any other. The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a ‘learned guest’ II, 3, 6, 3 seq.
2The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described II, 3, 5, 4-11, and that of a ‘learned guest’ II, 3, 6, 3 seq. 5. 1. This rule refers to the Upakarma, to be performed yearly by householders. In our days, too, the custom is observed, and the whole Brahminical community change on this occasion their Genvis or sacrificial cords in the month of Sravaza. The adherents of the various Sakhas of the Vedas, however, perform the ceremony on different days. According to Haradatta, the Upanishads are named, in order to show that they are of the highest importance. See also Satapatha-brahmaza X, 3, 5, 12. 2. Others consider that this Sfitra refers to the annual Upakarma of the householder. In that case the translation would be, ‘And after having performed the Up4karma,’ &c. Probably Apastamba means to give a general rule, applicable _ nd to students who have returned hoes Q bk THs i> _UNION i ~ THEOLOGICAL Q SEMINARY St Nica YORE 112 APASTAMBA. TI, 2, 5. 3. If he is in a hurry to go, he shall perform the daily recitation of the Veda in the presence of his teacher,and then go at his pleasure. In this manner good fortune will attend both of them. 4. If the (former) teacher visits him after he has returned home, he shall go out to meet him, embrace his (feet), and he shall not wash himself (after that act), showing disgust. He then shall let him pass first into the house, fetch (the materials necessary for a hospitable reception), and honour him according to the rule. 5. If (his former teacher is) present, he himself shall use a seat, a bed, food, and garments inferior to, and lower (than those offered to the teacher). 6. Standing (with his body bent), he shall place his left hand (under the water-vessel, and bending with his other hand its mouth downwards), he shall offer to his teacher water for sipping. 7. And (he shall offer water for sipping in this manner) to other guests also who possess all (good qualities) together. 8. He shall imitate (his teacher) in rising, sitting, walking about, and smiling. 4. ‘Though he may suspect that the teacher had been defiled by the touch of a Kandla or the like, still he shall not show disgust nor wash himself..—Haradatta. Regarding the rule of receiving guests, see below, II, 4, 8, 6 seq. 6. According to Haradatta, the repetition of the word a#aryam, ‘the teacher,’ in this Sfitra, indicates that the rule holds good not only when the teacher comes as a guest to his former pupil, but on every occasion when he receives water for sipping. 7. ‘He is called samudeta, “ possessed of all (good qualities) together,” who is endowed with (good) birth, disposition, behaviour, (great) learning, and a (venerable) age.’-—Haradatta. 8. The word syat is to be understood from Sfira 5. II, 2, 5- THE DUTIES OF A HOUSEHOLDER. 113
37. ‘He is called samudeta, “ possessed of all (good qualities) together,” who is endowed with (good) birth, disposition, behaviour, (great) learning, and a (venerable) age.’-—Haradatta. 8. The word syat is to be understood from Sfira 5. II, 2, 5- THE DUTIES OF A HOUSEHOLDER. 113 9. In the presence (of his teacher) he shall not void excrements, discharge wind, speak aloud, laugh, spit, clean his teeth, blow his nose, frown, clap his hands, nor snap his fingers. to. Nor shall he tenderly embrace or address caressing words to his wife or children. 11. He shall not contradict his teacher, 12. Nor any of his betters. 13. (He shall not) blame or revile any creature. 14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another. 15. If he is not well versed in a (branch of) sacred learning (which he studied formerly), he shall again go to the (same) teacher and master it, observing the (same) rules as (during his first studentship). 16. The restrictions (to be kept) by the teacher from the beginning of the course of teaching to its end are, to avoid cutting the hair on the body, partaking of meat or of oblations to the Manes, and connection (with a woman). 17. Or (he may have conjugal intercourse) with his wife at the proper season. 18. He shall be attentive in instructing his pupils in the sacred learning, in such a manner that they 13. Haradatta states that ‘speaking evil’ is forbidden here once more in order that it should be particularly avoided. 14. ‘For example, he shall not say, “ The Azg-veda is sweet to the ear, the other Vedas grate on the ear,” or “the Taittiriya-veda is a Sakha consisting of leavings,” or “the Bréhmaza proclaimed by Yagfavalkya is of modern origin.” ’—Haradatta. The second sentence refers to the story that Yagfavalkya vomited the Black Yagur-veda, and his fellow-students, becoming partridges, picked it up. Regarding the third sentence, see Varttika on PAzini IV, 3, 105, and Max Miiller’s History of Ancient Sanskrit Literature, p. 363. 16. Weber, Ind. Stud. X, 42. [2] I 114 APASTAMBA, IT, 3, 6. master it, and in observing the restrictions (imposed upon householders during their teaching). He who acts thus, gains heavenly bliss for himself, his descendants and ancestors. 19. He who entirely avoids with mind, word, nose, eye, and ear the sensual objects (such as are) enjoyed by the touch, the organ, or the stomach, gains immortality. Prasna II, Parata 3, Kuawpa 6. 1. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for kindling the sacrificial fire) and ask him about his " caste and conduct.
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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