42. This rule holds good if no ASrotriyas are near. If -Srotriyas are to be found, Sutra 34 applies. Agni, the god of fire, is con- sidered to be of the Brahminical caste, and hence he takes the place of the teacher or of the .Srotriyas. See also Manu II, 247,
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),
PRASNA I, PAFALA 1, KHAM>A 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, hortey, or meat (and the like).
248, and the passages collected from the Brahma«as, by Prof. Weber. Ind. Stud. IX, 39.
44. Mami II, 231.
4. 6. See above, I, i, 2,. 23.
1,1,4- Studentship. 15
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).
S. 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 like 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 (Smnti) 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 Brdhmawa.'— 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. r, 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.
1 6. After having kindled the fire, and having swept the ground around (the altar), he shall place
10. 'What is that (reason)? [Sfitra 10] For to eat pungent condiments, salt, &c. gives pleasure to the eater, and therefore according to the maxim, I, 4, 12, n, "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.
14. 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 a'nd 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-offering. The reason for this interpretation is, that in the Gr/hya-sutra, n, 24, the daily offering of fuel is enjoined with the same words. See Weber, Ind. Stud. X, 123; Manu II, 186.
1 6. Some explain, instead of 'after having swept the ground around the altar/ &c., 'after having raked the scattered brands into a heap.' — Haradatta.
I, I, 4. Studentship. 17
the sacred fuel on the fire every morning and
evening, according to the prescription (of the
Grzhya-stitra).
1 7. Some say that the fire is only to be wor- shipped in the evening.
1 8. 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 broom (of Kara
grass).
19. But, before (adding the fuel, he is free to use the broom) 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. 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).
1 8. Ap. Gri. Su. ii, 22.
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, Kara grass, and flowors 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- brahmawa I, 2, 4.
1 8 APASTAMBA. I, 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 <7yotish-
/oma), and also those which must be performed by
a householder.
PRASNA I, PATALA 2, KHANDA 5.
1 . The word ' austerity ' (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, 13.
29. The Sutra refers to a naish/Aika brahma^sirin 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 ; Ya^«. I, 49, 50.
5. r. 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^T/a (daily study), and other religious rites, produces no effect, i.e. gains no merit for the reciter.' Manu II, 97. Hara-
I, 2, 5. Studentship. 19
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 -/vYshis 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) ^?/shis by their
knowledge (of the Veda),
6. Like .SVetaketu.
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 /?/shis are born means " there are none who see (receive the revelation of) Man- tras, Vedic texts." ' — Hara datta.
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, Sutra 6, "But some," &c. New existence means "new birth (life).'" — Haradatta.
6. An example of this (follows, Sutra 6): 'Like .Svetaketu. For -Svetaketu learned the four Vedas in a short time; as we read in the .Oandogya Upanishad (Prapa/Aaka VI, i).' — Haradatta.
7. 'Whatever else besides the Veda, such as poison-charms and the like.' — Haradatta.
2O Al'ASTAMBA. I, 2, 15.
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 religious 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) before the morning
meal also other very aged (learned Brahmawas) who
may live in the same village.
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.
11. 'What this "perfection" is has been declared in Sfttras 7, 8.'— Haradatta.
