17. Some say that the fire is only to be wor- shipped in the evening.
18. He shall sweep the place around the fire after
it has been made to burn (by the addition of fuel),
with his hand, and not (with the bundle of Kui^a
grass called) Samuhani.
19. But, before (adding the fuel, he is free to use the Samuhani) at his pleasure.
20. He shall not perform non- religious acts
with the residue of the water employed for the
fire-worship, nor sip it.
21. He shall not sip water which has been stirred
with the hand, nor such as has been received into
one hand only.
22. And he shall avoid sleep (whilst his teacher is awake).
23. Then (after having risen) he shall assist his
teacher daily by acts tending to the acquisition of
spiritual merit and of wealth.
24. He having served (his teacher during the day
in this manner he shall say when going to bed) : I
have protected the protector of the law (my teacher).
18. Asv. Qri. Su. I, 22, 5.
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, Ku^a 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 Gopatha- brahma?za I, 2, 4.
1 8 APASTAMBA. 1,2,5.
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 (9yotish-
/oma), and also those which must be performed by
a householder.
Pra^-na I, Patala 2, Khanda 5.
1. The word 'devotion' (must be understood to
apply) to (the observance of) the rules (of student-
ship).
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, i, i, 12.
29. The Sutra refers to a naish//nka brahma/^arin 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; Yagn.
5. I. 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 Brahmaya^ua (daily study), and other religious rites, produces no effect, i.e. gains no merit for the reciter.' INIanu II, 97. Hara-
1,2,5- Studentship. 1 9
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 7?/shis 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) 7?/shis by their
knowledge (of the Veda),
6. Like ^'vetaketu.
7. And whatever else, besides the Veda, (a stu-
dent) 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 Sutra, adopted by other commentators : —
a. If these (rules) are transgressed, he loses his capacity for learning, because the Brahman forsakes him, &c.
b. 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 i?zshis are born means " there are none who see (receive the revelation of) Man- tras, Vedic texts." ' — Haradatta.
5. ' How is it then that men in our days, though they trans- gress 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 student- ship) in a former Yuga. Therefore Apastamba says, SiJtra 6, " But some," &c. New existence means " new birth (Hfe)." ' — Haradatta.
6. An example of this (follows, Sutra 6) : ' Like -Svetaketu. For iSvetaketu learned the four Vedas in a short time ; as we read in the -Oandogya Upanishad (Prapa//^aka VI, i).' — Haradatta.
7. ' Whatever else besides the Veda, such as poison-charms and the Hke.' — Haradatta.
20 APASTAMBA. I, 2, 5.
it good or evil), he thinks it in his mind, or pro-
nounces 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 reliofious 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) also other very aged
(learned Brahma?^as) who may live in the same
village, before the morning meal.
14. If he has been on a journey, (he shall salute
9. '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 con- diments, and obedience to the injunction to beg.' — Haradatta.
10. ' Acts other than these, such as pilgrimages and the like.' — Haradatta.
1 1. 'What this "perfection" is has been declared, Sutras 7, 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 (Siitras 12, 13) is to be performed daily. In the next Sutra follows that by which the fulfilment of a wish may be obtained. — Haradatta. Manu II, 121; Ya^il. I, 26.
I, 2, 5. Studentship. 2 1
the persons mentioned) when he meets them on his return.
15. (He may also sakite the persons mentioned
at other times), if he is desirous of heaven and long
life.
16. A Brahma;2a shall salute stretching forward
his right arm on a level with his ear, a Kshatriya
holding it on a level with the breast, a Vai^-ya
holding it on a level with the waist, a ^'udra hold-
ing it low.
1 7. (He shall salute) stretching forward his joined hands.
18. And when returning the salute of (a man be-
longing) to the first (three) castes, the (last syllable
of the) name (of the person addressed) is produced
to the length of three moras.
19. But w^hen he meets his teacher after sunrise (coming for his lesson), he shall embrace (his feet).
20. On all other occasions he shall salute (him in the manner described above).
21. But some declare that he ou^ht to embrace
the (feet of his) teacher (at every occasion instead of
saluting him).
22. Having stroked the teacher's right foot with
his right hand below and above, he takes hold of it
and of the ankle.
23. Some say, that he must press both feet, each with both hands, and embrace them.
16. * A Vauya 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 ^S'udra stretching it forth low, i. e. on a level with his feet.' — Haradatta.
18. See also Manu II, 125,
19. Manu II, 71. 23. Manu II, 72.
22 ApASTAMBA. 1,2,6.
24. He shall be very attentive the whole day
long, never allowing his mind to wander from the
lesson during the (time devoted to) studying.
25. And (at other times he shall be attentive) to the business of his teacher.
26. And during the time for rest (he shall give) his mind (to doubtful passages of the lesson learnt).
27. And he shall study after having been called
by the teacher (and not request the teacher to begin
the lesson).
Pras-na I, Pat^ala 2, Khanda 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).
24. Manu II, 191.
27. Ya§-n. I, 27 ; Manu II, 191.
6. I. Manu II, 209.
2. Manu II, 194.
4. 'But, in Apastaniba's opinion, it is sinful even in this case.'- Haradatta.
5. Manu II, 195.
6. Manu II, 196.
1,2,6. Studentship. 23
7. And if (the teacher) stands, (he shall answer him,) after having risen also.
8. He shall walk after him, if he walks.
9. 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 (imple-
ments) 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.
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, i, 3. 20. Manu II, 197.
24 APASTAMBA. I, 2, 6.
2 1. He shall sit neither too near to, nor too far (from the teacher),
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, even if he be a Guru of his
teacher.
23. See Sutra 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.
