31. Though he may have returned home, the
24. Manu II, 179.
26. See above, I, i, T, 13, and note. Here also Haradatta states that the permission to leave the teacher is to be restricted to those who have not solemnly bound themselves to their teacher by allowing him to perform the ceremony of initiation.
27. Manu II, 208-212.
28. ' The use of the present " adhyapayati," shows that this rule holds good only for the time during which he is taught by such a man.'^-Haradatta,
29. ' Because (an older fellow-student) is of use to him, accord-? ing to the verse: One-fourth (of his learning) a pupil receives from his teacher, one-fourth he acquires by his own intelligence, one-fourth from his fellow-students, one-fourth he is taught by time.' — Haradatta.
30. Manu II, 207-209.
F, 2, 8. A STUDENT WHO HAS RETURNED HOME. 29
behaviour towards his (teacher and the rest) which
is prescribed by the rule of conduct settled by the
agreement (of those who know the law, must be
observed by him to the end),
PRASNA I, PAFALA 2, KHAA-DA 8.
1. Just as by a student (actually living with his teacher).
2. He may wear garlands, anoint his face (with
sandal), oil his hair and moustaches, smear his eye-
lids (with collyrium), and (his body) with oil, wear a
turban, a cloth round his loins, a coat, sandals, and
wooden shoes.
3. Within the sight of his (teacher or teacher's
relations) he shall do none of those (actions, as
putting on a garland), nor cause them to be done.
4. Nor (shall he wear garlands &c. whilst per- forming) acts for his pleasure,
5. As, for instance, cleaning his teeth, shampoo- ing, combing the hair, and the like.
6. And the teacher shall not speak of the goods of the (pupil) with the intention to obtain them.
7. But some declare, that, if a pupil who has
bathed (after completing his studies) is called by his
teacher or has gone to see him, he shall not take off
8. i. Haradatta does not connect this Sutra with the preced- ing one. He explains it by itself: '(We will now declare) how a student (who has left his teacher, but is not married) ought to behave.'
6. ' If the teacher comes to the house of his (former) pupil (who has become a householder), he shall, for instance, not say, " Oh, what a beautiful dish ! " in such a manner, that his desire to obtain it becomes apparent.' — Haradatta.
7. This opinion is contrary to Apastamba's view given in Sutras 2 and 3 above.
3O APASTAMBA. T, a, 8.
that (garland or other ornaments) which he wears according to the law at the time (of that ceremony).
8. He shall not sit on a seat higher (than that of his teacher),
9. Nor on a seat that has more legs (than that of his teacher),
10. Nor on a seat that stands more firmly fixed (on the ground than that of his teacher),
11. Nor shall he sit or lie on a couch or seat which is used (by his teacher).
12. If he is ordered (by his teacher), he shall on a journey ascend a carriage after him.
1 3. (At his teacher's command) he shall also enter
an assembly, ascend a roller (which his teacher drags
along), sit on a mat of fragrant grass or a couch of
straw (together with his teacher).
14. If not addressed by a Guru, he shall not
speak to him, except (in order to announce) good
news.
15. He shall avoid to touch a Guru (with his
finger), to whisper (into his ear), to laugh (into his
face), to call out to him, to pronounce his name or to
give him orders and the like (acts).
io. 'When he gives to his teacher a wooden seat (with legs), he shall not sit on a cane-seat (without legs), for the latter touches the ground on all sides.' — Haradatta.
n. Manu II, 119.
12. This rule is an exception to I, 2, 7, 5. Manu II, 204.
13. 'The roller is an implement used by husbandmen, with which the ploughed land is made even. If one person ascends it and another drags it along, the ground becomes even. If that is dragged by the teacher, the pupil shall ascend it at his command. He shall not disobey from fear of the unseemliness of the action.' — Haradatta.
1 5. Manu II, 199; regarding the term Guru, see above, I, 2, 6, 29.
1,2,8. a Student Who Has Returned Home. 3!
1 6. In time of need he may attract attention (by any of these acts).
1 7. If (a pupil) resides (in the same village) with
(his teacher after the completion of his studies), he
shall go to see him every morning and evening,
without being called.
1 8. And if he returns from a journey, he shall (go to) see him on the same day.
19. If his teacher and his teacher's teacher meet,
he shall embrace the feet of his teacher's teacher,
and then show his desire to do the same to his
teacher.
20. The other (the teacher) shall (then) forbid it.
21. And (other marks of) respect (due to the
teacher) are omitted in the presence of the (teacher's
teacher).
22. And (if he does not live in the same village),
he shall go frequently to his teacher's residence, in
order to see him, and bring him some (present), with
his own hand, be it even only a stick for cleaning
the teeth. Thus (the duties of a student have been
explained).
23. (Now) the conduct of a teacher towards his pupil (will be explained).
24. Loving him like his own son, and full of
attention, he shall teach him the sacred science,
without hiding anything in the whole law.
25. And he shall not use him for his own pur-
poses to the detriment of his studies, except in times
of distress.
17. This and the following Sutras refer to a person who has finished his studentship, while the preceding ones, from Sutra 8, apply to the time of studentship also.
24. Weber, Ind. Stud. X, 126.
32 APASTAMBA. 1,3, 9.
26. That pupil who, attending to two (teachers),
accuses his (principal and first) teacher of ignorance,
remains no (longer) a pupil.
27. A teacher also, who neglects the instruction (of his pupil), does no (longer) remain a teacher.
28. If the (pupil) commits faults, (the teacher) shall always reprove him.
29. 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).
30. 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.'
PRASNA I, PAFALA 3, KHA.VDA 9.
i. After having performed the Upakarma for
studying the Veda on the full moon of the month
6rava«a (July-August), he shall for one month not
study in the evening.
26. '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.
29. But see also Manu VIII, 299, where corporal punishment is permitted.
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. Manu IV, 95 ; Ya^.1, 142, 143; Weber, Ind. Stud. X, 130 and 134.
1,3,9- the Study of the Veda. 33
2. On the full moon of the month of Pausha
(December-January), or under the constellation
Rohi;d, 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 high-road.
5. Or he may study it (on a high-road), after having smeared (a space) with cowdung.
6. He shall never study in a burial-ground nor anywhere near it within the throw of a -Samya.
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).
2. The term lasts therefore for five months; (i.e. latter half of .Sravawa, Bhadrapada, Ajvina, Karttlka, Margirirsha, and the first half of Pausha.) The Rohim-dav of Pausha is meant.
3. ' According to this latter opinion the Upakarma should be performed on the full moon of Bhadrapada, as has been taught in another work (Manu 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 «Srava«a, 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 .SYavawA the UpSkarma should be performed once more, and that part of the Veda should be studied which has not yet been learned.' — Haradatta.
4. Nigama^, ' high-roads/ are squares and the like. — Haradatta. 6. The .Samya is either the pin in the bullock's yoke or the
round stick, about a foot and a half in length, which is used for the preparation of the Vedi. Manu IV, 116; Ya^«. I, 148.
8. ' Nor anywhere near it within the throw of a .Samya.'* This must be understood from Sfitra 6.
34 APASTAMBA. I, 3, 9.
9. A Sbdra. 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 .Sudra woman mere^
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 Brahmawa and then to her, then again
speak to a Brahmawa, and afterwards study. Thereby
the children (of that woman) will be blessed.
14. (He shall not study in a village) in which a corpse lies ;
15. Nor in such a one where A'atfdalas live.
1 6. 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 Ara#d&la) is within sight.
1 8. And if outcasts have entered the village, he shall not study on that day,
9. VZgfi. I, 148.
13. The last part of the Sutra may also be interpreted : ' Thus she will be blessed with children/ — Haradatta.
14. Manu IV, 108; Ya#». I, 148.
1 8. Haradatta explains Bahya, 'outcasts.' by 'robbers, such as Ugras and Nishadas.' But, I think, it means simply such outcasts as live in the forest or outside the village in the VM, like the Z^ers, Mah^rs, Mangs of the present day. Most of these tribes, however, are or were given to thieving. See Kulluka on Manu X, 28, and the Petersburg Diet. s. v.
I, 3,9. the Study of the Veda. 35
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 aSamya-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),
26. Nor (on the imprisonment of criminals) whilst they 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.
19. Ya/#. I, 150.
