5. ' Some suppose that the words Bhu/i Bhuva.^ and Suva>^ &c. (are to be used only) if one studies the Brahma/za portion of the Veda, not everywhere.' — Haradatta.
6. Haradatta explains Aryas by vijish/a/?, ' excellent gnes,' i. e. persons who know the law, and he gives INIanu as an instance.
I, 4, 12. the Study of the Veda. 47
If one paid attention to the (passage of the) Va^a- saneyi-brahma;/a (alone).
. 8. For no (worldly) motive for the decision of
those Aryas is perceptible; (and hence it must have
a religious motive and be founded on a passage of
the Veda.)
9. (The proper interpretation therefore is, that)
the prohibition to study (given above and by the
Aryas generally) refers only to the repetition of the
sacred texts in order to learn them, not to their
application at sacrifices.
10. (But if you ask, why the decision of the Aryas
presupposes the existence of a Vedic passage, then I
answer) : All precepts were (originally) taught in the
Brahma/zas, (but) these texts have been lost.
11. Their (former existence) may, however, be inferred from usage.
12. But it is not (permissible to infer the former
existence of) a (Vedic) passage in cases where plea-
sure is obtained (by following a rule of the Smml
or a custom).
13. He who follows such (usages) becomes fit for hell.
14. Now follow (some rites and) rules that have been declared in the Brahma/^as.
8. See above, I, i, 4, 9 and 10, and notes.
11. How then is their existence known? 'They are inferred from usage.' ' " Usage " means the teaching of the law-books and the practice. From that it is inferred that Manu and other (authors of law-books) knew such texts of the Brahmawas. For how could otherwise (i?/shis like Manu) teach in their works or practise (such customs) for which no authority is now found.? And certainly they were intimately connected with the revealed texts (i. e. saw them).' — Haradatta.
12. Compare above, I, i, 4, 8-10.
14. The consequence of the introduction of these rules into a
48 APASTAMBA. I, 4, 13.
15. By way of laudation they are called 'great sacrifices ' or ' great sacrificial sessions.'
16. (These rites include): The daily Bali-offering
to the (seven classes of) beings ; the (daily) gift of
(food) to men according to one's power ;
PrA^NA I, PArALA 4, KHAiVDA 13.
1. The oblation to the gods accompanied by the
exclamation Svaha, which may consist even of a piece
of wood only ; the offering to the Manes accompanied
by the exclamation Svadha, which may consist even
of a vessel with water only ; the daily recitation for
the 7?/shis.
2. Respect must be shown to those who are superior by caste,
3. And also to (persons of the same caste who are) venerable (on account of learning, virtue, and the like).
4. A man elated (with success) becomes proud, a
proud man transgresses the law, but through the
transgression of the law, forsooth, hell (becomes his
portion).
Smr/ti work is, that their omission must be expiated by a Smarta penance and not by a 6'rauta one.
15. The commentator observes, that, as these rites are called ' great sacrifices,' by way of laudation only, the particular laws binding on performers of real Soma-sacrifices cannot be transferred to the performers of these ceremonies. Regarding the term 'great sacrifices,' see also Taitt. Ai*. II, 11, 10, i seq., and -S'ata- patha-brahraa/m XI, 5, 6, i.
13. I. Taitt. Ar. II, 10, 2 and 3, and 6'atapatha-br. loc. cit. 2. Haradatta observes, that some consider the Devaya^iia, mentioned in the Sutra, to be diff'erent from the Vaijvadeva, but that he holds it to be the same. Further he mentions, that some prescribe this Vaijvadeva to be performed even if one has nothing to eat.
2. ' Namely, by allowing them to walk in front on the road and by giving them perfumed garlands and the like at festive occasions.' — Haradatta.
I, 4, 13. A STUDENT WHO HAS RETURNED HOME. 49
5. It has not been declared, that orders (may
be addressed by the teacher) to a pupil who has
returned home.
6. The syllable ' Om ' is the door of heaven.
Therefore he who is about to study the Veda, shall
begin (his lesson) by (pronouncing) it.
7. If he has spoken anything else (than what
refers to the lesson, he shall resume his reading by
repeating the word * Om '). Thus the Veda is sepa-
rated from profane speech. And at sacrifices the
orders (given to the priests) are headed by this word.
8. And in common life, at the occasion of cere-
monies performed for the sake of welfare, the sen-
tences shall be headed by this word, as, for instance,
'(Om) an auspicious day,' '(Om) welfare,' ' (Om)
prosperity.'
9. Without a vow of obedience (a pupil) shall not
study (nor a teacher teach) a difficult (new book)
with the exception of (the texts called) Tri/^^rava;-?a
and Tri/^sahava/^ana.
10. Harita declares, that the (whole) Veda must
5. Haradatta gives as an example the order to fetch water, and adds that a voluntary act on a former pupil's part ought not to be forbidden.
6. Compare also Taitt. Ar. I, 2, 4, and Manu 11, 74.
8. The example given in the Sutra is that of the Pu«yahava/^ana, which precedes every Grihya. ceremony, and at which the sacrificer requests a number of invited Brahma/zas to wish him success. The complete sentences are, The sacrificer : Om karmawa^ pu?zyaham bhavanto bruvantviti, ' Om, wish that the day may be auspicious for the performance of the ceremony.' The Brahma;/as : Om puwyahaw karma;/a iti, ' Om, may the day be auspicious for the ceremony.' In the same manner the Brahma^zas afterwards wish ' welfare/ svasti, ' prosperity/ vriddhi, to the sacrificer.
9. Manu II, 112.
10. The meaning of Harita is, that the vow of obedience is
50 APASTAMBA. I, 4, 13.
be Studied under a vow of obedience until there is no doubt (regarding it in the mind of the pupil).
1 1. No obedience is due (to the teacher for teach- ing) works which do not belong to the Veda.
12. (A student) shall embrace the feet of a person,
who teaches him at the request of his (regular
teacher), as long as the instruction lasts.
13. Some (declare, that he shall do so) always, (if the substitute is) a worthy person.
14. But obedience (as towards the teacher) is not required (to be shown towards such a person).
15. And (pupils) older (than their teacher need not show him obedience).
16. If (two persons) teach each other mutually
(different redactions of) the Veda, obedience (towards
each other) is not ordained for them.
17. (For) the (wise) say, 'The Veda-knowledge (of either of them) grows.'
18. ^'vetaketu declares, 'He who desires to study
more, after having settled (as a householder), shall
dwell two months every year, with collected mind,
in the house of his teacher,'
19. (And he adds), ' For by this means I studied
a larger part of the Veda than before, (during my
studentship.)'
required for the Tri/wravawa and Tri/^sahava/^ana, which Apastamba exempted in the preceding Sutra. It follows from this rule that the Angas or works explanatory of the Veda need not be studied under a vow of obedience.
12. This rule is a supplement to I, 2, 7, 28.
13. '"A worthy person," i.e. on account of his learning or character.' — Haradatta.
15. 'According to some, this rule refers only to the time after the instruction has been completed ; according to others, to the time of studentship.' — Haradatta. But see Manu II, 151 seq.
I, 4, 14. A STUDENT WHO HAS RETURNED HOME. 5 I
20. That is forbidden by the ^Sastras.
21. For after the student has settled as a house-
holder, he is ordered by the Veda, to perform the
daily rites,
Pras-na I, Pat^ala 4, Kha^vda 14.
1. (That is to say) the Agnihotra, hospitality,
2. And what else of this kind (is ordained).
3. He whom (a student) asks for instruction, shall certainly not refuse it ;
4. Provided he does not see in him a fault, (which disqualifies him from being taught.)
5. If by chance (through the pupil's stupidity the
teaching) is not completed, obedience towards the
(teacher is the pupil's only refuge).
6. Towards a mother (grandmother and great-
grandmother) and a father (grandfather and great-
grandfather) the same obedience must be shown as
towards a teacher.
7. The feet of all Gurus must be embraced (every day) by a student who has returned home ;
8. And also on meeting them, after returning from a journey.
9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority.
14. I. The Agnihotra, i.e. certain daily oblations of clarified butter. 3. Manu II, 109-115.
5. Manu II, 218.
6. Manu II, 228, 235.
7. The word Gurus, ' venerable persons,' includes besides the teacher and persons mentioned in the preceding Sutra, an elder brother, a maternal uncle, and all others who are one's betters or elders. See above, I, 2, 6, 29-34.
8. 'That is to say, whether he himself or "the venerable persons" undertook the journey.' — Haradatta,
9. Manu II, 133.
52 APASTAMBA. 1,4,14.
10. And respect (must) always (be shown to one's
elders and betters), according to the injunction (given
above and according to the order of their seniority),
11. He shall salute an officiating priest, a father-
in-law, a father's brother, and a mother's brother,
(though they may be) younger than he himself, and
(when saluting) rise to meet them.
12. Or he may silently embrace their feet.
13. A friendship kept for ten years with fellow-
citizens (is a reason for giving a salutation, and so
is) a friendship, contracted at school, which lasted
for five years. But a learned Brahma;^a (known) for
less than three years, must be saluted.
14. If the age (of several persons whom one
meets) is exactly known, one must salute the eldest
(first).
15. He need not salute a person, who is not a
Guru, and who stands in a lower or higher place
than he himself
16. Or he may descend or ascend (to the place where such a person stands) and salute him.
17. But every one (Gurus and others) he shall salute, after having risen (from his seat).
18. If he is impure, he shall not salute (anybody);
10. See above, I, 4, 13, 2.
11. IManu II, 130.
12. The commentator adds that the mode of salutation must depend on their learning and virtue.
13. Manu II, 134.
1 6. This Sutra, like the preceding, refers to those who are not ' Gurus.'
17. Manu II, 120.
18. 'Impure,' i.e. unfit for associating with others on account of the death of relations or through other causes, see below, I, 5, 15, 7 scq.
1,4,14. Saluting. 53
19. (Nor shall he salute) a person who is impure.
20. Nor shall he, being impure, return a saluta- tion.
21. Married women (must be saluted) according to the (respective) ages of their husbands.
22. He shall not salute with his shoes on, or his head wrapped up, or his hands full.
23. In saluting women, a Kshatriya or a Vai^-ya he shall use a pronoun, not his name.
24. Some (declare, that he shall salute in this
manner even) his mother and the wife of his
teacher.
25. Know that a Brahma;/a of ten years and a
Kshatriya of a hundred years stand to each other in
the relation of father and son. But between those
two the Brahma/za is the father.
26. A younger person or one of equal age he
shall ask, about his well-being (employing the word
kui"ala).
27. (He shall ask under the same conditions)
a Kshatriya, about his health (employing the word
anamaya) ;
28. A Vai^ya if he has lost anything (employing the word anash/a).
23. He shall say, 'I salute,' not ' I, N. N., salute.' Manu II, 123.
24. Apastamba, of course, holds the contrary opinion. Manu II, 216.
25. This verse, which is found with slight variations in most Sm/v'tis, contains, according to Haradatta, an instruction given by a teacher to his pupil. INIanu II, 135.
26. Of course, in case the person addressed is a Brahman. Manu II, 127. Kulluka quotes under this verse the above and the following Sutras. But his quotation has only a faint resem- blance to our text.
28. That is to say in these terms: 'I hope you have not lost any cattle or other property!' — Haradatta.
54 APASTAMBA. I, 5, 15.
29. A ^'udra, about his health (employing the word arogya).
30. He shall not pass a learned Brahma/^a with-
out addressing him ; nor an (unprotected) woman in
a forest (or any other lonely place).
PrA^NA I, Pa^ALA 5, KnAiVDA 15.
1. When he shows his respect to Gurus or aged persons or guests, when he offers a burnt-oblation
I (or other sacrifice), when he murmurs prayers at
dinner, when sipping water and during the (daily)
recitation of the Veda, his garment (or his sacrificial
thread) shall pass over his left shoulder and under
his right arm.
