8. And a plaid made of wool.
9. He who wishes the increase of Brahma/^a
power shall wear skins only ; he who wishes the in-
crease of Kshatriya power shall wear cloth only ; he
who wishes the increase of both shall wear both
(skin and cloth). Thus says a Brahma;^a.
10. But (I, Apastamba, say), let him wear a skin only as his upper garment.
IT. Let him not look at dancing.
1 2. Let him not go to assemblies (for gambling,
&c.), nor to crowds (assembled at festivals).
3. 3. Manu II, 41; Y%n. I, 29; Asv. Gri. Su. I, 19, 10.
9. See also Gopatha-brahma;/a I, 2, 4.
10. According to I, i, 2, 39, I, i, 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 (lango/i), 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.
11. Manu II, 178.
12-13. Manu II, 179; Ya^n. I, 33.
I, I, 3. Studentship. 1 1
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.
1 7. (Let him be) forgiving.
18. Let him restrain his organs from seeking illicit objects.
19. Let him be untiring 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 Abhii-astas.
15. 'Anything for his own pleasure,' i.e. keeping conversations with friends, making his toilet, &c.
19. The explanations of the last two terms, janta and danta, 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 Abhijasta see below,
I, 7, 21, 7. Haradatta: ' Apapatras 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 in the morning for the evening meal." ' jManu
II, 182, 183, 185; Asv. Gn. Su. I, 22, 4. See also Gopatha- brahma;/a I, 2, 6,
12 APASTAMBA. I, i, 3-
26. A Brahma;2a declares : Since a devout stu-
dent 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, for-
sooth, (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 Brahma;«a 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 Vai^ya, 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, i, 4, i seq.; Manu II, 56; Yagn. I, 33.
28. The formula to be used by a Brahmawa is, 'Lady, give alms ;' that to be used by a Kshatriya, 'Give, lady, alms ;' and that used by a Vai^ya, ' Give alms, lady.' Manu II, 49 ; Yagn. I, 30 ; Asv. Gri. Su. I, 22, 8.
31. The words with which he announces the alms are, Idam
ittham ahrztam, 'this much have I received.' Manu II, 51; Ya§-n.
I, 27; Asv. Gri. Su. I, 22, 10.
32. The answer of the teacher is, Sauniya tvameva bhuhkshva, ' friend, eat thou.'
I, r, 3- STUDENTSHIP. 1 3
2,S. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family.
34. If the (family of the teacher) is (also) absent,
the pupil (may offer the food) to other learned
Brahma?zas (^'rotriyas) 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.
2,^. 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 ^'lidra slave (belonging to his teacher).
42. If (the pupil) is on a journey, he shall throw
34. Regarding the term ^rotriya, see below, II, 3, 6, 4.
35. ' The meaning of this Sutra is, that the rule given, Sutra 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 iSrotriyas are to be found (from whom he can receive the per- mission to eat).' — Haradatta.
36. ' He commits no sin, if he has the alms-pot cleaned by somebody else. Some say that the Sutra 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 kamabhaksha/^, i.e. allowed to eat what they like, even leavings.
42. This rule holds good if no 6'rotriyas are near. If ^'rotriyas are to be found, Sutra 38 applies. Agni, the god of fire, is con- sidered to be of the Brahminical caste, and hence he takes the
14 APASTAMBA. I, i, 4-
a part of the alms into the fire and eat (the re- mainder).
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 Ahavaniya 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),
Pra^-na I, Pa^ala 1, Khaa'da 4.
1. And (having done so) eat what is left.
2. For this (remnant of food) is certainly a rem- nant 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).
place of the teacher or of the .Srotriyas. See also INIanu II, 247, 248, and the passages collected from the Brahma^/as, by Prof. Weber, Ind. Stud. IX, 39.
44. Manu II, 231.
4. 6. See above, I, i, 2, 23.
I, I, 4. Studentship. 1 5
7. By this (last Sutra) (it is) explained (that) the
other restrictions (imposed upon a student, such as
abstinence from perfumes, ointments, &c., are like-
wise not to be broken).
8. For (explicit) revealed texts have greater force
than custom from which (the existence of a permis-
sive 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, i, 2, 24 seq. : — According to Haradatta, teachers were in the habit of giving ointments and the Hke forbidden sub- stances to their pupils, and Apastamba gives this rule in order to show his dissent from the practice.
8. ' Anumanika means " proper to be inferred from." For the existence of a text of the revelation or tradition (Smr/ti) is inferred from custom. A visible text of the revelation is (how- ever) 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 pun- gent condiments, salt, &c. is based on the existing text of a Brahmawa.' — Haradatta.
9. ' 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 (Sutra 9), " True, that would be right if no motive whatever could be discovered for that custom (to eat for- bidden food which is given by the teacher). But a reason for this course of action exists." ' — Haradatta.
1 6 APASTAMBA. I, i, 4-
10. For pleasure is obtained (by eating or using the forbidden substances).
11. 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.
16. After having kindled the fire, and having swept the ground around (the altar), he shall place
10. 'What is that (reason)? [Sutra 10] For to eat pungent condiments, salt, &c. gives pleasure to the eater, and therefore according to the maxim, I, 4, 12, 12, " 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 Brahma/^arin 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 Sutra 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.
1 4. 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-oifering. The reason for this interpretation is, that in the G/'i'hya-sutra (Pa/ala 4) 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.
1,1,4. Studentship. 1 7
the sacred fuel on the fire every morning and
evening, according to the prescription (of the
Gr/hya-sutra).
