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The Sacred Laws of the Âryas: Âpastamba - Prasna I, Patala 1
Aphorisms on the sacred law of the hindus.
Khanda 1
1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law).1
2. The authority (for these duties) is the agreement of those who know the law,2
3. And (the authorities for the latter are) the Vedas alone.
4. (There are) four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras.
5. Amongst these, each preceding (caste) is superior by birth to the one following.
6. (For all these), excepting Sûdras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of3 the sacred fire; and (their) works are productive of rewards (in this world and the next).
7. To serve the other (three) castes (is ordained) for the Sûdra.4
8. The higher the caste (which he serves) the greater is the merit.
9. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge.5
10. A Brâhmana declares that the Gâyatrî is learnt for the sake of all the (three) Vedas.6
11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brâhmana.
12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law).
13. And under him the sacred science must be7 studied until the end, provided (the teacher) does not fall off from the ordinances of the law.
14. He from whom (the pupil) gathers (âkinoti) (the knowledge of) his religious duties (dharmân) (is called) the Âkârya (teacher).8
15. Him he should never offend.9
16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning.10
17. This (second) birth is the best.11
18. The father and the mother produce the body only.12
19. Let him initiate a Brâhmana in spring, a Kshatriya in summer, a Vaisya in autumn, a Brâhmana in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception.13
20. Now (follows the enumeration of the years to be chosen) for the fulfilment of some (particular) wish,
21. (Let him initiate) a person desirous of excellence in sacred learning in his seventh year,14
22. A person desirous of long life in his eighth year,15
23. A person desirous of manly vigour in his ninth year,
24. A person desirous of food in his tenth year,
25. A person desirous of strength in his eleventh year,
26. A person desirous of cattle in his twelfth year.
27. There is no dereliction (of duty, if the initiation takes place), in the case of a Brâhmana before the completion of the sixteenth year, in the case of a Kshatriya before the completion of the twenty-second year, in the case of a Vaisya before the completion of the twenty-fourth year. (Let him be initiated at such an age) that he may be able to perform the duties, which we shall declare below.16
28. If the proper time for the initiation has passed, he shall observe for the space of two months17 the duties of a student, as observed by those who are studying the three Vedas.
29. After that he may be initiated.
30. After that he shall bathe (daily) for one year.18
31. After that he may be instructed.
32. He, whose father and grandfather have not been initiated, (and his two ancestors) are called 'slayers of the Brahman.'19
33. Intercourse, eating, and intermarriage with them should be avoided.20
34. If they wish it (they may perform the following) expiation;
35. In the same manner as for the first neglect (of the initiation, a penance of) two months (was) prescribed, so (they shall do penance for) one year.21
36. Afterwards they may be initiated, and then they must bathe (daily),
Khanda 2
1. For as many years as there are uninitiated persons, reckoning (one year) for each ancestor (and the person to be initiated himself),
2. (They should bathe daily reciting) the seven22 Pâvamânîs, beginning with 'If near or far,' the Yagushpavitra, ('May the waters, the mothers purify us,' &c.) the Sâmapavitra, ('With what help assists,' &c.), and the Âṅgirasapavitra ('A swan, dwelling in purity'),
3. Or also reciting the Vyâhritis (om, bhûh, bhuvah, suvah).
4. After that (such a person) may be taught (the Veda).
5. But those whose great-grandfather's (grandfather's and father's) initiation is not remembered, are called 'burial-grounds.'
6. Intercourse, dining, and intermarriage with them should be avoided. For them, if they like, the (following) penance (is prescribed). (Such a man) shall keep for twelve years the rules prescribed for a student who is studying the three Vedas. Afterwards he may be initiated. Then he shall bathe, reciting the Pâvamânîs and the other (texts mentioned above, I, 1, 2, 2).
7. Then he may be instructed in the duties of a householder.
8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.
9. When he has finished this (study of the Grihya-mantras), he may be initiated (after having performed the penance prescribed) for the first neglect (I, 1, 1, 28).
10. Afterwards (everything is performed) as in the case of a regular initiation.23
He who has been initiated shall dwell as a religious student in the house of his teacher,24
12. For forty-eight years (if he learns all the four Vedas),25
13. (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),
16. Twelve years (should be) the shortest time (for his residence with his teacher).26
17. A student who studies the sacred science shall not dwell with anybody else (than his teacher).27
18. Now (follow) the rules for the studentship.
19. He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste.28
20. He shall do what is serviceable to his teacher, he shall not contradict him.29
21. He shall always occupy a couch or seat lower (than that of his teacher).30
22. He shall not eat food offered (at a sacrifice to the gods or the Manes),
23. Nor pungent condiments, salt, honey, or meat.31
24. He shall not sleep in the day-time.
25. He shall not use perfumes.32
26. He shall preserve chastity.33
27. He shall not embellish himself (by using ointments and the like).34
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.35
30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick.36
31. He shall wear all his hair tied in one braid.37
32. Or let him make a braid of the lock on the crown of the head, and shave the rest of the hair.
33. The girdle of a Brâhmana shall be made of Muñga grass, and consist of three strings; if possible, (the strings) should be twisted to the right.38
34. A bowstring (should be the girdle) of a Kshatriya,
35. Or a string of Muñga grass in which pieces of iron have been tied.
36. A wool thread (shall be the girdle) of a Vaisya,
37. Or a rope used for yoking the oxen to the plough, or a stringy made of Tamala-bark.
38. The staff worn by a Brâhmana should be made of Palâsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Bâdara 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
39. (He shall wear) a cloth (to cover his nakedness).40
40. (It shall be made) of hemp for a Brâhmana, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya).41
41. Some declare that the (upper) garment (of a Brâhmana) should be dyed with red Lodh,42
Khanda 3
1. And that of a Kshatriya dyed with madder,
2. And that of a Vaisya dyed with turmeric.
3. (The skin),worn by a Brâhmana shall be that of a common deer or of a black doe.43
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 Vaisya 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 Brâhmana power shall wear skins only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brâhmana.44
10. But (I, Âpastamba, say), let him wear a skin only as his upper garment.45
11. Let him not look at dancing.46
12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).47
13. 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.48
16. Let him talk with women so much (only) as his purpose requires.
17. (Let him be) forgiving.
18. Let him restrain his organs from seeking illicit objects.
19. Let him be untired in fulfilling his duties;49
20. Modest;
21. Possessed of self-command
22. Energetic;
23. Free from anger;50
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 Âryas) and Abhisastas.51
26. A Brâhmana declares: Since a devout student 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, indeed, (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.
27. Alms (shall) not (be considered) leavings (and be rejected) by inference from their appearance), but on the strength of ocular or oral testimony (only).52
28. A Brâhmana shall beg, prefacing (his request) by the word 'Lady';53
29. A Kshatriya (inserting the word) 'Lady' in the middle (between the words 'give alms');
30. A Vaisya, 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.54
32. He may eat (the food) after having been ordered to do so by his teacher.55
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 Brâhmanas (Srotriyas) also (and receive from them the permission to eat).56
35. He shall not beg for his own sake (alone).57
36. After he has eaten, he himself shall clean his dish.58
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) Ârya;59
41. Or (he may put it down) near a Sûdra slave (belonging to his teacher).
42. If (the pupil) is on a journey, he shall throw60 a part of the alms into the fire and eat (the remainder).
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 Âhavanîya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).61
45. To him (the teacher) the (student) shall offer (a portion of the alms),
Khanda 4
1. And (having done so) eat what is left.
2. For this (remnant of food) is certainly a remnant of sacrificial food.
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, honey, or meat (and the like).62
7. By this (last Sûtra it is) explained (that) the other restrictions (imposed upon a student, such as abstinence from perfumes, ointments, &c., are likewise not to be broken).63
8. For (explicit) revealed texts have greater force than custom from which (the existence of a permissive passage of the revelation) may be inferred.64
9. Besides (in this particular case) a (worldly) motive for the practice is apparent.65
10. For pleasure is obtained (by eating or using the forbidden substances).66
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).67
13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher).68
14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house).69
15. He shall not go to fetch firewood after sunset.
16. After having kindled the fire, and having swept the ground around (the altar), he shall place70 the sacred fuel on the fire every morning and evening, according to the prescription (of the Grihya-sûtra).
17. Some say that the fire is only to be worshipped in the evening.
18. 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 Kusa grass).71
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.72
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.73
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).74
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);75
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 Gyotishtoma), and also those which must be performed by a householder.76
Footnotes
1. 1. Samaya, 'agreement, decision,' is threefold. It includes injunction, restriction, and prohibition.
Dharma, 'acts productive of merit, I usually translated by 'duty or law,' is more accurately explained as an act which produces the quality of the soul called apûrva, the cause of heavenly bliss and of final liberation.
2. Manu II, 6, 12 Yâgñ. I, 7; Gautama I, 1.
3. Manu II, 35.
4. Manu 1, 91, VIII, 410; and IX, 334; Yâgñ. I, 120.
5. The use of the masculine in the text excludes women. For though women may have occasion to use such texts as 'O fire, of the dwelling' &c. at the Agnihotra, still it is specially ordained that they shall be taught this and similar verses only just before the rite is to be performed.
6. The object of the Sûtra is to remove a doubt whether the ceremony of initiation ought to be repeated for each Veda, in case a man desires to study more than one Veda. This repetition is declared to be unnecessary, except, as the commentator adds, in the case of the Atharva-veda, for which, according to a passage of a Brâhmana, a fresh initiation is necessary. The latter rule is given in the Vaitâna-sûtra I, 1, 5.
7. Haradatta: 'But this (latter rule regarding the taking of another teacher) does not hold good for those who have begun to study, solemnly, binding themselves, to their teacher. How so? As he (the pupil) shall consider a person who initiates and instructs him his Âkarya, and a pupil who has been once initiated cannot be initiated again, how can another man instruct him? For this reason it must be understood that the study begun with one teacher may not be completed with another, if the first die.' Compare also Haradatta on I, 2, 7, 26, and the rule given I, 1, 4, 26. In our times also pupils, who have bound themselves to a teacher by paying their respects to him and presenting a cocoa-nut, in order to learn from him a particular branch of science, must not study the same branch of science under any other teacher.
8. Manu II, 69; Yâgñ. I, 15.
9. Manu II, 144.
10. Manu II, 146-148.
11. 'Because it procures heavenly bliss and final liberation.'--Haradatta.
12. Manu II, 147.
13. Yâgñ. I, 14; Manu II, 36; Âsvakâyana Gri. Sû. I, 19, 1, 4: Weber, Ind. Stud. X, 20 seq.
14. Manu II, 37.
15. Âsv. Gri. Sû. I, 19, 5, 7; Weber, Ind. Stud. X, 21.
16. The meaning of the Sûtra is, that the initiation shall be performed as soon as the child is able to begin the study of the Veda. If it is so far developed at eight years, the ceremony must then be performed; and if it be then neglected, or, if it be neglected at any time when the capacity for learning exists, expiation prescribed in the following Sûtras must be performed. The age of sixteen in the case of Brâhmanas is the latest term up to which the ceremony may be deferred, in case of incapacity for study only. After the lapse of the sixteenth year, the expiation becomes also necessary. Manu II, 38; Yâgñ. I, 37.
17. The meaning is, he shall keep all the restrictions imposed upon a student, as chastity, &c, but that he shall not perform the fire-worship or service to a teacher, nor study. Manu II, 39; XI. 192, Yâgñ. I, 38; Weber, Ind. Stud. X, 101.
18. 'If he is strong, he shall bathe three times a day--morning, midday, and evening.'--Haradatta.
19. Brahman, apparently, here means 'Veda,' and those who neglect its study may be called metaphorically 'slayers of the Veda.'
20. Manu II, 40; Âsv. Gri. Sû. I, 19, 8, 9; Weber, Ind. Stud. X, 21.
21. Compare above, I, 1, 1, 28.
22. 2. The seven Pâvamânîs are seven verses which occur Rig veda IX, 67, 21-27. Yagushpavitra = Taitt. Samh. I, 2, 1, 1. The Sâmapavitra is found Sâma-veda I, 2, 2, 3, 5. Âṅgirasapavitra = Rig-veda IV, 40, 5.
23. The commentator observes that for those whose great-great-grandfather or remoter ancestors were not initiated, no penance is prescribed, and that it must be fixed by those who know the law.
24. Manu II, 164.
25. Manu III, 1, and Yâgñ. I, 36; Weber, Ind. Stud. X, 125.
26. The commentator declares that in Manu III, 1, the expression until he has learnt it,' must be understood in this sense, that the pupil may leave his teacher, if he has learnt the Veda, after twelve years' study, never before. But compare also Âsv. Gri. Sû. I, 22, 3.
27. The commentator states that this rule refers only to a temporary, not to a professed student (naishthika). He also gives an entirely different explanation to the Sûtra, which, according to some, means, 'A student who learns the sacred science shall not fast in order to obtain heaven.' This rendering also is admissible, as the word para may mean either a 'stranger' or 'heaven' and upavâsa, 'dwelling' or 'fasting.'
28. Regarding the crimes which cause loss of caste (patanîya), see below, I, 7, 21, 7.
29. Manu II, 108, and Yâgñ. I, 27.
30. Manu II, 108, 198; Weber, Ind. Stud. X, 123 and 124.
31. Regarding the meaning of kshâra, 'pungent condiments,' see Haradatta on II, 6, 15, 15. Other commentators explain the term differently.--Manu II, 177; Yâgñ. I, 33; and Weber, Ind. Stud. X, 123. Âsv. Gri. Sû. I, 22, 2.
32. Manu II, 177; Yâgñ. I, 33.
33. Manu II, 180.
34. Manu II, 178; Yâgñ. I, 33.
35. 'Here, in the section on the teacher, the word guru designates the father and the rest also.'--Haradatta.
36. Another version of the first portion of this Sûtra, proposed by Haradatta, is, 'Let him not, whilst bathing, clean himself (with bathing powder or the like).' Another commentator takes Sûtra 28 as a prohibition of the daily bath or washing generally ordained for Brâhmanas, and refers Sûtra 29. to the naimittika snâna or 'bathing on certain occasions,' and takes Sûtra 30 as a restriction of the latter.
37. Manu II, 2 19.
38. Manu II, 42-44; Yâgñ. I, 29; Âsv. Gri. Sû. I, 19, 12; Weber, Ind. Stud. X, 23.
39. Manu II, 45; Yâgñ. I, 29; Âsv. Gri. Sû. I, 19, 13; 20, 1; Weber, Ind. Stud. X, 23.
Haradatta gives no commentary on this Sûtra, but refers back to the Grihya-sûtra, II, 16-17, where the same words occur.
40. The word forms a Sûtra by itself, in order to show that every one must wear this cloth.
41. Manu II, 41. 'Clean' means here and everywhere else, if applied to animals or things,' fit to be used at the sacrifice.'
42. Âsv. Gri. Sû. I, 19, 11; Weber, Ind. Stud X, 22.
43. 3. Manu II, 41; Yâgñ. I, 29; Âsv. Gri. Sû. I, 19, 10.
44. See also Gopatha-brâhmana I, 2, 4.
45. According to I, 1, 2, 39-I, 1, 3, 10, the rule of dress for students is the following:--According to Âpastamba, a student shall wear a piece of cloth to cover his nakedness (langotî), 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.
46. Manu II, 178.
47. Manu III, 179; Yâgñ. I, 33.
48. 'Anything for his own pleasure,' i.e. keeping conversations with friends, making his toilet, &c.
49. The explanations of the last two terms, sânta (Sûtra 18) and dânta (Sûtra 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.'
50. Manu II, 178.
51. Regarding the explanation of the term Abhisasta, see below, I, 7, 21, 17. Haradatta: 'Apapâtras 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 Âpastamba 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; Âsv. Gri. Sû. I, 22, 4. See also Gopatha-brâhmana I, 2, 6.
52. 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, 1, 4, 1 seq.; Manu II, 56; Yâgñ. I, 33.
53. The formula to be used by a Brâhmana is, 'Lady, give alms;' that to be used by a Kshatriya, 'Give, lady, alms;' and that used by a Vaisya, 'Give alms, lady.' Manu II, 49; Yâgñ. I, 30; Âsv. Gri. Sû. I, 22, 8.
54. The words with which be announces the alms are, Idam ittham âhritam, 'this much have I received.' Manu II, 51; Yâgñ. I, 2, 7; Âsv. Gri. Sû. I, 22, 10.
55. The answer of the teacher is, Saumya tvameva bhuṅkshva, 'friend, eat thou.'
56. Regarding the term Srotriya, see below, II, 3, 6. 4.
57. 'The meaning of this Sûtra is, that the rule given, Sûtra 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 permission to eat).'--Haradatta.
58. 'He commits no sin, if he has the alms-pot cleaned by somebody else. Some say that the Sûtra refers to both vessels (the alms-pot and his own dish).'
59. An Ârya is a person belonging to one of the first three castes (see below). The Ârya must be a boy who is not initiated, because children are kâmabhakshâh, i.e. allowed to eat what they like, even leavings.
60. This rule holds good if no Srotriyas are near. If Srotriyas are to be found, Sûtra 34 applies. Agni, the god of fire, is considered to be of the Brahminical caste, and hence he takes the place of the teacher or of the Srotriyas. See also Manu II, 247, 248, and the passages collected from the Brâhmanas, by Prof. Weber, Ind. Stud. IX, 39.
61. Manu II, 231.
62. 4. See above, I, 1, 2, 23.
63. See above, I, 1, 2, 24 seq.:--According to Haradatta, teachers were in the habit of giving ointments and the like forbidden substances to their pupils, and Âpastamba gives this rule in order to show his dissent from the practice.
64. 'Ânumânika' means "proper to be inferred from." For the existence of a text of the revelation or tradition (Smriti) is inferred from custom. A visible text of the revelation is (however) 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)." (Âpastamba), by speaking thus, ("For revealed texts," &c.,) shows that the rule forbidding a student to eat pungent condiments, salt &c. is based on the existing text of a Brâhmana.' --Haradatta.
65. '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 (Âpastamba) says (Sûtra 9), "True, that would be right if no motive whatever could be discovered for that custom (to eat forbidden food which is given by the teacher). But a reason for this course of action exists."'--Haradatta.
66. 'What is that (reason)? [Sûtra 10] For to eat pungent condiments, salt, &c. gives pleasure to the eater, and therefore according to the maxim, I, 4, 12, 11, "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 Brahmakârin does not receive them as leavings from his teacher) can be inferred (from the practice of eating such leavings).'--Haradatta.
67. Another explanation of this Sûtra 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.'
68. Manu II, 182.
69. 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 and 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 Grihya-sûtra, II, 24, the daily offering of fuel is enjoined with the same words. See Weber, Ind. Stud. X, 123; Manu II, 186.
70. Some explain, instead of 'after having swept the ground around the altar,' &c., 'after having raked the scattered brands into a heap.'--Haradatta.
71. Âp. Gri. Sû. II, 22.
72. During the fire-worship water is wanted for sprinkling the altar in various ways.
73. Acts tending to the acquisition of merit are here--collecting sacred fuel, Kusa grass, and flowers 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.
74. Another explanation of the words spoken by the student is, 'O law, I have protected him; protect thou me.' See also Gopatha-brâhmana, 1, 2, 4.
75. Compare above, I, 1, 1, 13.
76. The Sûtra refers to a naishthika brahmakârin 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; Yâgñ. I, 49, 50.
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