28. A teacher also, who neglects the instruction (of his pupil), does no (longer) remain a teacher.
29. If the (pupil) commits faults, (the teacher) shall always reprove him.
30. Frightening, fasting, bathing in (cold) water,
and banishment from the teacher's presence are the
punishments (which are to be employed), according
to the greatness (of the fault), until (the pupil) leaves
off (sinning).
31. He shall dismiss (the pupil), after he has
performed the ceremony of the Samavartana and
has finished his studentship, with these words,
' Apply thyself henceforth to other duties.'
25. Weber, Ind. Stud. X, 126.
27. 'Another commentator says, "That pupil who offends his teacher in word, thought, or deed, and directs his mind impro- perly, i.e. does not properly obey, does not (any longer) remain a pupil." ' — Haradatta.
30. But see also Manu VIII, 299, where corporal punishment is permitted.
1,3,9- the Study of the Veda. 33
Pr/s-na I, Fatal A 3, KnAiVDA 9.
1. After having performed the Upakarma for
studying the Veda on the full moon of the month
Sra.v3.7i3. (July- August), he shall for one month not
study in the evening.
2. On the full moon of the month Pausha
(December-January), or under the constellation
Rohi/zi, he shall leave off reading the Veda.
3. Some declare, (that he shall study) for four months and a half.
4. He shall avoid to study the Veda on a market- road.
5. Or he may study it (on a high-road), after having smeared (a space) with cowdung.
9. I. The Upakarma is the ceremony which is performed every year at the beginning of the course of study. It is in fact the solemn opening of the Brahmanic term. ' Because Apastamba uses the word evening (i. e. first part of the night) it is not sinful to study later in the night.' — Haradatta. IManu IV, 95 ; Y%n. I, 142, 143; Weber, Ind. Stud. X, 130 and 134.
2. The term lasts therefore for five months ; (i. e. latter half of 6'ravawa, Bhadrapada, Ajvina, Kartika, Marga^irsha, and the fiist half of Pausha.) The constellation Rohiwi comes in Pausha.
3. ' According to this latter opinion the Upakarma should be performed on the full moon of Bhadrapada, as has been taught in another work (INIanu IV, 95); the (time of the) Utsar^ana, (the solemn closing of the term) should be advanced ; and after the Utsar^ana has been performed, one may study the Veda during the light nights of each month until the full moon of Aavawa, in order to fix in one's mind the part learned already ; and in the dark fortnight of each month one may study the Vedangas, i. e. grammar and the rest (Manu IV, 98). On the full moon of Aavawa the Upakarma should be performed once more, and that part of the Veda should be studied which has not yet been learned.' — Haradatta,
34 APASTAMBA. I, 3, 9.
6. He shall never study in a burial-ground nor anywhere near it within the throw of a ^'amya.
7. If a village has been built over (a burial-
ground) or its surface has been cultivated as a field,
the recitation of the Veda (in such a place) is not
prohibited.
8. But if that place is known to have been (a burial-ground), he shall not study (there).
9. A 6'iidra and an outcast are (included by the
term) burial-ground, (and the rule given, Sutra 6,
applies to them.)
10. Some declare, that (one ought to avoid only, to study) in the same house (where they dwell).
1 1. But if (a student and) a .S'udra woman merely
look at each other, the recitation of the Veda must
be interrupted,
12. Likewise, if (a student and) a woman, who
has had connexion with a man of a lower caste, (look
at each other.)
13. If he, who is about to study the Veda, wishes
to talk to a woman during her courses, he shall first
speak to a Brahma;^a and then to her, then again
speak to a Brahmawa, aiid afterwards study. Thereby
the children (of that woman) will be blessed.
14. (He shall not study in a village) in which a corpse lies ;
6. The -5'amya is a round stick, about a foot and a half in length, which is used for the preparation of the Vedi. Manu IV, 116; Ya^il. I, 148.
8. ' Nor anywhere near it within the throw of a ^amja.' This must be understood from Sutra 6.
9. Ya^n. I, 148.
13. The last part of the Sutra may also be interpreted : 'Thus she will be blessed with children.' — Haradatta.
14. I\Ianu IV, 1 08; Y%n. I, 148.
1,3.9- the Study of the Veda. 35
15. Nor in such a one where /\3.;ida\3.s live.
16. He shall not study whilst corpses are being carried to the boundary of the village,
1 7. Nor in a forest, if (a corpse or A^a;^^ala) is within sig-ht.
18. And if outcasts have entered the village, he shall not study on that day,
19. Nor if good men (have come).
20. If it thunders in the evening, (he shall not study) during the night.
21. If lightning is seen (in the evening, he shall not study during that night), until he has slept.
22. If lightning is seen about the break of dawn,
or at the time when he may distinguish at the dis-
tance of a ^'amya-throw, whether (a cow) is black or
red, he shall not study during that day, nor in the
following: evening.
23. If it thunders in the second part of the third
watch of the night, (he shall not study during the
following day or evening.)
24. Some (declare, that this rule holds good, if it thunders), after the first half of the night has passed.
25. (Nor shall he study) whilst the cows are pre-
vented from leaving (the village on account of thieves
and the like),
18. Haradatta explains Bahya, 'outcasts,' by ' robbers, such as Ugras and Nishadas.' But, I think, it means simply such outcasts who live in the forest or outside the village in the Yadi, as the D/iers, Mahars, Mangs of the present day. Most of these tribes, however, are or were given to thieving. See Kulluka on INIanu X, 28, and the Petersburg Diet. s. v.
19. Yagh. I, 150.
20. ]\Ianu IV, 106; Ya^n. I, 145. 'This rule refers to the rainy season. (For thunder) at other (seasons) he orders below a longer (cessation).' — Haradatta.
26 APASTAMBA. I, 3, 10.
26. Nor whilst criminals are being executed.
27. He shall not study whilst he rides on beasts {of burden).
28. At the new moon, (he shall not study) for two days and two nights.
PrASNA I, PArALA 3, KHAiVDA 10.
1. (Nor shall he study) on the days of the full
moons of those months in which the A'aturmasya-
sacrifice may be performed (nor on the days pre-
ceding them).
2. At the time of the Vedotsarga, on the death of
Gurus, at the Ash/aka-6raddha, and at the time of
the Upakarma, (he shall not study) for three days ;
3. Likewise if near relations have died.
4. (He shall not study) for twelve days, if his mother, father, or teacher have died.
27, ]\Ianu IV, 120; Ya^ii. I, 151.
28. ' " For two days," i. e. on the day of the new moon and the preceding one, the fourteenth of the half month.' — Haradatta. IManu IV, 113; Ya^n. I, 146.
10. I. The three full-moon days are Phalguni (February-March), Ashac//?i (June-July), Kartiki (October-November).
2. The construction is very irregular, the first noun standing in the nominative and the rest in the locative. A similar irre- gularity occurs below, I, 3, 11, 31. The Vedotsarga is the ceremony which is performed at the end of the Brahmanic term, in January. ' In the case of the death of a Guru, the vacation begins with the day on which the death occurs. On the other occasions men- tioned he shall not study on the day preceding (the ceremony), on the day (of the ceremony), nor on the day following it.' — Haradatta. Manu IV, 119; Ya^ii. I, 144. 'The Gurus' intended here, are fathers-in-law, uncles, &c.
3. ' This rule applies to a student only. It is known from another work that those who have been infected by impurity (on the death of a relation), must not study whilst the impurity lasts.' — Haradatta. Ya^n. I, 144,
1,3,10. the Study of the Veda. 2>7
5. If these (have died), he must (also) bathe for the same number of days.
6. Persons who are younger (than the relation deceased), must shave (their hair and beard).
7. Some declare, that students who have returned
home on completion of their studentship, shall never
shave, except if engaged in the initiation to a ^'rauta-
sacrifice.
8. Now a Brahma;/a also declares, ' Forsooth an
empty, uncovered (pot) is he, whose hair is shaved
off entirely ; the top-lock is his covering.'
9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda.
10. Some declare, that, upon the death of the
teacher, (the reading should be interrupted) for three
days and three nights.
11. If (he hears of) the death of a learned Brah- ma;^a (5^rotriya) before a full year (since the death)
6. The word anubhavina/z, interpreted by Haradatta as ' persons who are younger than the deceased,' is explained in different ways by others ; firstly, as ' the mourners,' and secondly, as ' Samano- dakas or gentiles beyond the sixth degree.' In the latter case the Sutra ought to be translated thus: 'On the death of gentiles beyond the sixth degree, (the head) ought to be shaved.'
7. Regarding the Diksha ' initiation,' see Aitareya-brahma«a I, r, and Mailer's History of Ancient Sanskrit Literature, p. 309 seq.
8. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sutra.
9. Sattras, ' sacrificial sessions,' are sacrifices which last longer than twelve days.
10. 'But in his opinion it should be twelve days, as declared above, Sutra 4.' — Haradatta. It appears, therefore, that this Sutra is to be connected with Sutra 4.
11. ' Because the word " death " is used here, death only is the reason (for stopping the reading), in the case of Gurus and the rest (i.e. the word "died" must be understood in Sutra 2 and the following ones).' — Haradatta.
38 APASTAMBA. I, 3, lO.
has elapsed, (he shall interrupt his reading) for one night (and day).
12. Some declare, (that the deceased 6'rotriya must have been) a fellow-student.
13. If a learned Brahma;/a (^^rotriya) has arrived
and he is desirous of studying or is actually study-
ing, (or if he is desirous of teaching or is teaching,)
he may study or teach after having received per-
mission (to do so from the 5'rotriya).
14. He may likewise study or teach in the pre-
sence of his teacher, if (the latter) has addressed him
(saying), ' Ho, study! (or, Ho, teach !)'
15. When a student desires to study or has
finished his lesson, he shall at both occasions em-
brace the feet of his teacher.
16. Or if, whilst they study, another person comes
in, he shall continue his recitation, after those words
('Ho, study!') have been pronounced (by the new-
comer).
1 7. The barking of (many) dogs, the braying of
(many) asses, the cry of a wolf or of a solitary jackal
or of an owl, all sounds of musical instruments, of
weeping, and of the Saman melodies (are reasons
for discontinuing the study of the Veda).
14. Manu II, 73.
15. Manu II, 73.
1 6. Haradatta states rightly, that the plural ('they study') is useless. According to him, the use of the verb in the singular may be excused thereby, that the advice is addressed to each of the persons engaged in study. Manu IV, 122.
17. The ekasn'ka, 'solitary jackal,' is now called Balu or Pheough, and is considered to be the constant companion of a tiger or panther. Its unharmonious cry is, in the present day also, considered to be an evil omen. Y^gn. I, 148; Manu IV, 108, 115 and 123.
I, 3, lO. THE STUDY OF THE VEDA. 39
1 8. If another branch of the Veda (is being recited
in the neighbourhood), the Saman melodies shall not
be studied.
19. And whilst other noises (are being heard),
(the recitation of the Veda shall be discontinued), if
they mix (with the voice of the person studying),
20. After having vomited (he shall not study) until he has slept.
2 1 . Or (he may study) having eaten clarified butter (after the attack of vomiting).
22. A foul smell (is a reason for the discon- tinuance of study).
23. Food turned sour (by fermentation), which
he has in his stomach, (is a reason for the dis-
continuance of the recitation, until the sour rising
ceases.)
