The Sacred Laws of the Aryas (Bühler) — Apastamba, Gautama, Vasishtha & Baudhayana, page scans + full text

11. He who has been initiated shall dwell as a religious student in the house of his teacher,

12. For forty-eight years (if he learns all the four Vedas),

1 3. (Or) a quarter less (i. e. for thirty-six years),

14. (Or) less by half (i. e. for twenty-four years),

15. (Or) three quarters less (i.e. for twelve years),

1 6. Twelve years (should be) the shortest time (for his residence with his teacher).

f 7. A student who studies the sacred science shall not dwell with anybody else (than his teacher).

1 8. Now (follow) the rules for the studentship.

19. He shall obey his teacher, except (when
ordered to commit) crimes which cause loss of
caste.

20. He shall do what is serviceable to his teacher, he shall not contradict him.

21. He shall always occupy a couch or seat lower (than that of his teacher).

11. Alarm II, 164.

12. Manu III, i, and Y$gn. I, 36; Weber, Ind. Stud. X, 125.

1 6. The commentator declares that in Manu III, i , the expression ' until he has learnt it,' must be understood in this sense, that the pupil may leave his teacher, if be has learnt the Veda, after twelve years' study, never before. But compare also AJV. Gri. Su. I, 22, 3*

17. The commentator states that this rule refers only to a temporary, not to a professed student (naishMika). He also gives an entirely different explanation to the Sutra, which, according to some, means, 'A student who learns the sacred science shall not fast in order to obtain heaven.' This rendering also is ad- missible, as the word para may mean either a 'stranger' or 1 heaven,' and upavasa, ' dwelling ' or ' fasting.'

19. Regarding the crimes which cause loss of caste (pataniya), see below, I, 7, 21, 7.

20. Manu II, 108, and Ya##. I, 27.

21. Manu II, 108, 198; Weber, Ind. Stud. X, 123 and 124.

8 APASTAMBA. I, I, 2.

22. He shall not eat food offered (at a sacrifice to the gods or the Manes),

23. Nor pungent condiments, salt, honey, or meat.

24. He shall not sleep in the day-time.

25. He shall not use perfumes.

26. He shall preserve chastity.

27. He shall not embellish himself (by using oint- ments and the like).

28. He shall not wash his body (with hot water for pleasure).

29. But, if it is soiled by unclean things, he shall
clean it (with earth or water), in a place where he is
not seen by a Guru.

30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick.

31. He shall wear all his hair tied in one braid.

32. Or let him make a braid of the lock on the crown of the head, and shave the rest of the hair.

23. Regarding the meaning of kshara, 'pungent condiments,' see Haradatta on II, 6, 15, 1 5. Other commentators explain the term differently. — Manu II, 177 ; Y%«. I, 33; and Weber, Ind. Stud. X, 123. AJV. Gri. Su. I, 22, 2.

25. Manu II, 177; Ya£#. I, 33.

26. Manu II, 1 80.

27. Manu II, 178; Ya£#. I, 33.

29. 'Here, in the section on the teacher, the word guru desig- nates the father and the rest also.' — Haradatta.

30. Another version of the first portion of this Sutra, proposed by Haradatta, is, ' Let him not, whilst bathing, clean himself (with bathing powder or the like).' Another commentator takes Sutra 28 as a prohibition of the daily bath or washing generally ordained for Brahmawas, and refers Sutra 29 to the naimittika snSna or ' bathing on certain occasions,' and takes Sutra 30 as a restriction of the latter.

31. Manu II, 219.

I, i, 2. STUDENTSHIP.

33. The girdle of a Brahmawa shall be made of
Muw^a grass, and consist of three strings; if possible,
(the strings) should be twisted to the right.

34. A bowstring (should be the girdle) of a Kshatriya,

35. Or a string of Muw^a grass in which pieces of iron have been tied.

36. A wool thread (shall be the girdle) of a Vai^rya,

37. Or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark.

38. The staff worn by a Brahmawa should be
made of Pala^a wood, that of a Kshatriya of a
branch of the Banian tree, which grows downwards,
that of a Vaisya of Badara or Udumbara wood.
Some declare, without any reference to caste, that
the staff of a student should be made of the wood of
a tree (that is fit to be used at the sacrifice).

39. (He shall wear)a cloth (to cover his nakedness).

40. (It shall be made) of hemp for a Brahmawa,
of flax (for a Kshatriya), of the skin of a (clean)
animal (for a Vaisya).

41. Some declare that the (upper) garment (of a Brahmawa) should be dyed with red Lodh,

33. Manu II, 42-44; Ya§7?. I, 29; AJV. Gri. SO. I, 19, 12; Weber, Ind. Stud. X, 23.

38. Manu II, 45; Ya##. I, 29; AJV. Gri. SO. I, 19, 13; 20, i ; Weber, Ind. Stud. X, 23.

Haradatta gives no commentary on this Sutra, but refers back to the Grzhya-sutra, n, 16-17, where the same words occur.

39. The word forms a Sutra by itself, in order to show that every one must wear this cloth.

40. Manu II, 41. 'Clean' means here and everywhere else, if applied to animals or things, ' fit to be used at the sacrifice.'

41. As\: Gri. SO. I, 19, n ; Weber, Ind. Stud. X, 22.

1O APASTAMBA. I, I, 3.

PRASNA I, PATALA 1, KHAATDA 3.

1 . And that of a Kshatriya dyed with madder,

2. And that of a Vai^ya dyed with turmeric.

3. (The skin) worn by a Brahmawa shall be that of a common deer or of a black doe.

4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it

5. (The skin worn) by a Kshatriya shall be that of a spotted deer.

6. (The skin worn) by a Valfya shall be .that of a he-goat

7. The skin of a sheep is fit to be worn by all castes,

8. And a blanket 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.

11. 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 ; Ya^«. I, 29; AJV. 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.

n. Manu II, 178.

12-13. Manu II, 179; \agfi. I, 33.

I> i, 3. STUDENTSHIP. 1 1

1 3. 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.

1 6. Let him talk with women so much (only) as his purpose requires.

1 7. (Let him be) forgiving.

1 8. Let him restrain his organs from seeking illicit objects.

19. Let him be untired 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 Abhisastas.

15. 'Anything for his own pleasure/ i.e. keeping conversations with friends, making his toilet, &c.

19. The explanations of the last two terms, ranta (Sfttra 18) and danta (Sutra 19), 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 AbhiVasta, see below,

I, 7, 21, 17. 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." ' Manu

II, 182, 183, 185; AJV. GM'. Sft. I, 22, 4. See also Gopalba- brahmawa I, 2, 6.

12 APASTAMBA. 1,1,3.

26. A Brahmawa 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, in-
deed, (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.

2 7. 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^yar 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; Ya^;7. I, 33.

28. The formula to be used by a Brahma«a is, ' Lady, give alms ; ' that to be used by a Kshatriya, 'Give, lady, alms;' and that used by a Vawya, ' Give alms, lady.' Manu II, 49 ; Ya^/7. 1, 30 ; AJV. Gn. Su. I, 22, 8.

31. The words with which he announces the alms are, Idam
ittham ahr/tam, ' this much have I received.' Manu II, 51; Ya^*.
I, 27; Aav. Gn*. Su. I, 22, 10.

32. 'I he answer of the teacher is, Saumya tvameva bhunkshva, 'friend, eat thou.'

I, r, 3. STUDENTSHIP. 13

33. 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
Brahmawas (vSrotriyas) 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.

37. 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 .Sudra slave (belonging to his teacher).

42. If (the pupil) is on a journey, he shall throw

34. Regarding the term .Srotriya, 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 .Srotriyas 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 kamabhakshaA, i.e. allowed to eat what they like, even leavings.