The Sacred Laws of the Âryas, Part II — SBE Vol. 14 (trans. Georg Bühler, 1882)

36. (But he) should avoid the remnants of food left by his (teacher’s) son, though he may know the Veda together with the Angas,

37. And to assist at the toilet of, to shampoo, to attend in the bath, and to eat the remnants of food left by a young wife of his (teacher).

38. Let him run after (his teacher) when he runs, walk after him when he walks, attend him standing when he stands.

39. Let him not sport in the water while bathing.

40. Let him swim (motionless) like a stick.

41. To study under a non-Brahmanical teacher
(is permitted) in times of distress.

34. Govinda adds that to sit with young wives of his teachers on other occasions is sinful.

35. I read utsddana, ‘to shampoo,’ while the MSS. have either a lacuna or read u#&hadana, and the commentary 44#Aadana, which is explained: by Afattradharana, ‘to hold a parasol,’ or malapakarshama, ‘to clean.’ The &kha is, however, merely owing to a very common faulty pronunciation of tsa. Govinda remarks correctly that the word ‘iti,’ which follows the enumeration of the services to be performed by the pupil, has the force of ‘and so forth.’

36-37. The meaning of the two Sftras is that the pupil shall serve the son of his teacher, especially if he is learned, and aged wives of his teacher, but not eat their leavings. The explanation of anfnana, ‘who knows the Angas,’ is given by Baudhayana, Grchya-sfitra I, 11, 4.

38. Apastamba I, 2, 6, 7-9; Vasishéha VII, 12.

39-40. Apastamba I, 1, 2, 30; Vishvu XXVIII, 5.

41. Apastamba II, 2, 4,25. Govinda combines this Sftra with the next two and makes one of the three.

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42. (The pupil shall) obey and walk after him as long as the instruction (lasts).

43. (According to some this is improper, because) just that (mutual relation) sanctifies both of them.

44. And (the behaviour) towards brothers, sons, and (other) pupils (of the teacher shall be regulated) in the same manner.

45. But officiating priests, a father-in-law, paternal and maternal uncles who are younger than (oneself must be honoured by) rising and (by being) addressed.

46. K4tya (declares that) the salutation shall be returned.

47. For (the propriety of that rule) is apparent
(from the story) about Sisu Angirasa.

Prasna I, ApuyAyA 2, KawpiKA 4.

1. If merit and wealth are not (obtained by teaching), nor (at least) the due obedience, one should die with one’s learning; one should not sow it on barren soil.

42. Apastamba II, 2, 4,26; Gautama VII, 2-3.

43. The words between brackets belong to Govinda.

44. Le. if they are younger than oneself.

42. Apastamba II, 2, 4,26; Gautama VII, 2-3.

43. The words between brackets belong to Govinda.

44. Le. if they are younger than oneself.

45. Instead of pratyutthdy4bhibhashamam, ‘(shall be honoured by) rising and being addressed,’ which is the reading of the two copies of the commentary and of M., the MSS. from the Dekhan and Gugarat read, pratyutthayabhivadanam. The latter reading might be translated by ‘shall be saluted by rising ;’ see Gautama VI, 9. Govinda says, in explanation of this rule: ‘ This restrictive rule also (refers) to teachers only, officiating priests, and the rest ; to address (means) to use words such as “ welcome.”’

46. ‘Katya, i.e. a descendant of the Rrshi Kata. He was of opinion that officiating priests and the rest must return the salute. As the return of a salute is prescribed for them, it is understood that the other (party) must salute.—Govinda.

47. The story of Sisu Angirasa is told, Manu II, 151-153.

4. 1. Manu II, 112.

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2. As fire consumes dry grass, even so the Veda, asked for, (but) not honoured, (destroys the enquirer). Therefore let him not proclaim the Veda to those who do not show him honour according to their ability.

3. They proclaim to him a command to the following effect ;

4. ‘Brahman, forsooth, made the created beings over to Death. The student alone it did not make over to him.’ He (Death) spake, ‘Let me have a share in him.’ (Brahman answered), ‘ That night in which he may neglect to offer a piece of sacred fuel (shall belong to thee).’

5. ‘ Therefore a student who passes a night without offering a piece of sacred fuel, cuts it off from the length of his life. Therefore let the student offer a piece of sacred fuel, lest he spend a night, shortening his life.’

6. ‘A long sacrificial session begins he who commences his studentship. That (night) in which, after being initiated, he (first) offers a piece of sacred fuel corresponds to the Prdyamtya (Atirdtra of a sacrificial session); that night in which (he offers it last), intending to take the final bath, corresponds to the Udayantya (Atiratra). Those nights which (lie) between (these two terms correspond) just to the nights of his sacrificial session.’

• 2. Vasishéha II, 12.
• 3. ‘ They, i.e. the Vagasaneyins; to him, i.e. to the student. — ‘Govinda.

4. The quotation, which begins here and ends with the end of the section, is taken from Satapatha-brahmama XI, 2, 6. In the text the word Brahman is a neuter. —

6. MSS. M. and K., as well as the commentary, read dirghasat-

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to the student. — ‘Govinda.

4. The quotation, which begins here and ends with the end of the section, is taken from Satapatha-brahmama XI, 2, 6. In the text the word Brahman is a neuter. —

6. MSS. M. and K., as well as the commentary, read dirghasat-

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7. ‘A Bréhmaza who becomes a student of the Veda, enters existent beings in a fourfold manner, (viz.) with one quarter (he enters) Fire, with one quarter Death, with one quarter the Teacher, the fourth quarter remains in the Soul. When he offers to Fire a piece of sacred fuel, he thereby buys back even that quarter which (resides) in Fire, hallowing it, he places it in himself; that enters into him. Now when making himself poor and, becoming shameless, he asks for alms (and) lives as a student of the Veda, he thereby buys back the quarter which (resides) in Death; hallowing it, he places it in himself; that enters into him. Now when he obeys the orders of his Teacher, he thereby buys back that quarter which (resides) in the Teacher ; hallowing it, he places it in himself; that enters into him. [Now when he recites the Veda, he thereby buys back the quarter which resides in the Soul. Hallowing it, he places it in himself; that enters into him.] Let him not go to beg, after he has bathed (on finishing his studentship)... . If he does not find another woman whom he can ask for alms, let him beg even from his own teacher’s. wife or from his own mother. The seventh (night) shall not pass without his asking for alms. [(He commits) sin if he does not go out to ask for alms and does not place fuel on the fire. If he neglects that during seven (days and) nights, he must perform the tram ha va esha upaiti, while the MSS. from the Dekhan and Gugarat, like the printed edition of the Sat. Br., omit the particle ‘ha.’ Prayantya means, literally, ‘initial,’ and udayantya, ‘final.’ Each sattra or sacrificial session begins and ends with an AtirAtra sacrifice.

4. This portion of the quotation shows, besides some minor deviations from the published text of the Madhyandinas, severalp. 158 penance prescribed for one who has broken the vow of studentship.] All the Vedas come to him who knows that and acts thus,’

8. ‘As a blazing fire shines, even so shines he who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).’ Thus speaks the Brahmama.

Prasna I, ApuyAya 8, KawoiKA 5.

1. Now (follow the duties) of a Snataka.