9. The example given in the Sutra is that of the Pu;zyahava£ana, which precedes every Grz'hya ceremony, and at which the sacrificer requests a number of invited Brahmawas to wish him success. The complete sentences are, The sacrificer: Om karmawa// pu«ydham bhavanto bruvantviti, ' Om, wish that the day may be auspicious for the performance of the ceremony.' The Brahma#as: Om puwyihaw karmawa iti, ' Om, may the day be auspicious for the ceremony.' In the same manner the Brahmawas afterwards wish 1 welfare,' svasti, ' prosperity,' vrz'ddhi, to the sacrificer.
10. Manu II, 112.
11. The meaning of Harita is, that the vow of obedience is required for the Tri/faravawa and Tri^sahava^ana, which Apastamba exempted in the preceding Sutra. It follows from this rule that the Ahgas or works explanatory of the Veda need not be studied under a vow of obedience.
50 APASTAMBA. I, 4, 13.
12. No obedience is due (to the teacher for teach- ing) works which do not belong to the Veda.
1 3. (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.
14. Some (declare, that he shall do so) always, (if the substitute is) a worthy person.
1 5. But obedience (as towards the teacher) is not required (to be shown towards such a person).
16. And (pupils) older (than their teacher need not show him obedience).
17. If (two persons) teach each other mutually
(different redactions of) the Veda, obedience (towards
each other) is not ordained for them.
1 8. (For) the (wise) say, ' The Veda-knowledge (of either of them) grows.'
19. 6Vetaketu 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,'
20. (And he adds), ' For by this means I studied
a larger part of the Veda than before, (during my
studentship.) '
2 1 . That is forbidden by the Sastras.
22. For after the student has settled as a house-
holder, he is ordered by the Veda, to perform the
daily rites,
13. This rule is a supplement to I, f, 7, 29.
14. '"A worthy person," i.e. on account of his learning or character.'— Haradatta.
1 6. '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.
1,4,14- a Student Who Has Returned Home. 51
PRA.SNA I, PAFALA 4, KHANDA 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.
10. And respect (must) always (be shown to one's elders and betters), according to the injunction
14.x. The Agnihotra, i. e. certain daily oblations of clarified butler. 3. Maim II, 109-115. 5. ManuII, 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, 29-35.
8. ' That is to say, whether he himself or " the venerable persons" undertook the journey.' — Haradatta.
9. Manu II, 133. 10. See above, I, 4, 13, 2.
52 Apastamba. 1,4,14-
(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 has lasted
for five years. But a learned Brahmawa (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.
1 6. 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).
1 8. If he is impure, he shall not salute (any- body) ;
19. (Nor shall he salute) a person who is impure.
11. Manu 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.
1 8. ' 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 seq.
1,4,14- Saluting. 53
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 Brahmawa 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 Brahmawa is the father.
26. A younger person or one of equal age he
shall ask, about his well-being (employing the word
kusala).
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 Smmis, contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135.
26. Of course, in case the person addressed is a Brahman. Manu II, 127. Kulluka quotes unJer this verse the above and the following SOtras. 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. 1, 5, 15.
29. A -Sttdra, about his health (employing the word arogya).
30. He shall not pass a learned Brahma«a with- out addressing him ;
31. Nor an (unprotected) woman in a forest (or any other lonely place).
PRA.SNA I, PAT ALA 5, KHANDA 16.
1. When he shows his respect to Gurus or aged
persons or guests, when he offers a burnt-oblation
(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.
2. By sipping (pure) water, that has been col- lected on the ground, he becomes pure.
3. Or he, whom a pure person causes to sip water, (becomes also pure).
31. He shall address a woman in order to re-assure her, and do it in these terms : ' Mother, or sister, what can I do for you ? Don't be afraid ! ' &c. — Haradatta.
15. i. Taitt. Ar. II, i, 2 seq.; Manu IV, 58.
2. Pure water is that which a cow will drink. Ya^. I, 192; Manu V, 1 28.
3. The ceremony of ' sipping water ' may be performed in two ways; either the 'person sipping' may take the water out of a river, pond, &c., or he may get the water poured into his hand by another person. But, according to Apastamba, he must not take a pot or gourd in his left hand and pour the -water into his right, as some Smn'tis allow. The reason for this rule is, that Apa- stamba considers it essential that both hands should be used in conveying the water to the mouth; see also above, I, i, 4, 21. This agrees with the custom now followed, which is to bend the right hand into the form of a cow's ear, and to tou.ch the right wrist with the left hand while drinking.
1,5,15- Purification. 55
4. He shall not sip rain-drops.
5. (He shall not sip water) from a (natural) cleft in the ground.
6. He shall not sip water heated (at the fire) except for a particular reason (as sickness).
7. He who raises his empty hands (in order to
scare) birds, (becomes impure and) shall wash (his
hands).
8. If he can (find water to sip) he shall not remain impure (even) for a muhurta.
9. Nor (shall he remain) naked (for a muhurta if he can help it).
10. Purification (by sipping water) shall not take place whilst he is (standing) in the water.
1 1 . Also, when he has crossed a river, he shall pnrify himself by sipping water.
12. He shall not place fuel on the fire, without having sprinkled it (with water).
4. 'Some think, that this SOtra is intended to forbid also the drinking of rain-water. Other commentators declare that, according to this S&tra, it is allowed to use for "sipping" drops of water which fall from a vessel suspended by ropes | because the Sutra emphatically excludes "rain-drops" only].' — Haradatta.
6. Manu II, 61. 'Because the term Cheated by fire" is used, there is no objection to water heated by the rays of the sun. In the same manner the use of " hot " water only is usually forbidden in the Smritis.' — Haradatta.
7. ' Because the phrase " with empty hands " is used, he commits no fault if he raises his hand, holding a stick or a clod. Some declare, that the term " touching water " (rendered by " washing ") means " sipping water." ' — Haradatta.
it. The translation given above is based on the interpretation of Haradatta, who considers that Apastamba holds 'crossing a river ' to cause impurity. The natural and probably die right inter- pretation, however, is that rejected by Haradatta, ' But he shall sip water after having come out (of the river or tank).'
12. '"On the fire used for Vedic or Smarta sacrifices or for
56 APASTAMBA. I, 5, 15.
1 3. (If he is seated in company with) other unclean
persons on a seat consisting of a confused heap
of straw, and does not touch them, he may consider
himself pure.
14. (The same rule applies, if he is seated) on grass or wood fixed in the ground.
15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water.
1 6. If he has been touched by a dog, he shall bathe, with his clothes on ;
17. Or he becomes pure, after having washed
that part (of his body) and having touched it with
fire and again washed it, as well as his feet, and
having sipped water.
1 8. Unpurified, he shall not approach fire, (so near that he can feel the heat).
19. Some' declare, that (he shall not approach nearer) than the length of an arrow.
20. Nor shall he blow on fire with his breath.
21. Nor shall he place fire under his bedstead.
household purposes." . . . Some declare, that (the fuel need not be sprinkled with water) if used for the kitchen fire.' — Haradatta.
14. Haradatta's commentary is of little use, and I am not quite certain that my translation is correct.
1 5. Manu V, 1 1 8.
17. This second proceeding is adopted in case the dog has touched the hands or the lower parts of the body, as may be learnt by the comparison of a verse of Manu.
18. Manu IV, 142; Ya^«. I, 155.
