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The Sacred Laws of the Âryas: Âpastamba - Prasna I, Patala 2
Khanda 5
1. The word 'austerity' (must be understood to apply) to (the observance of) the rules (of studentship).1
2. If they are transgressed, study drives out the knowledge of the Veda acquired already, from the (offender) and from his children.2
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 Rishis are born amongst the men of later ages.3
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) Rishis by their knowledge (of the Veda),4
6. Like Svetaketu.5
7. And whatever else besides the Veda, (a student) who obeys the rules learns from his teacher, that brings the same reward as the Veda.6
8. Also, if desirous to accomplish something (be it good or evil), he thinks it in his mind, or pronounces 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.7
10. Acts other than these need not be performed by a student.8
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.9
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.)10
13. And (he shall salute) before the morning meal also other very aged (learned Brâhmanas) who may live in the same village.
14. If he has been on a journey, (he shall salute11 the persons mentioned) when he meets them on his, return.
15. (He may also salute the persons mentioned at other times), if he is desirous of heaven and long life.
16. A Brâhmana. shall salute stretching forward his right arm on a level with his ear, a Kshatriya holding it on a level with the breast, a Vaisya holding it on a level with the waist, a Sûdra holding it low, (and) stretching forward the joined hands.12
17. And when returning the salute of (a man belonging) to the first (three) castes, the (last syllable of the) name (of the person addressed) is produced to the length of three moras.13
18. But when he meets his teacher after sunrise (coming for his lesson), he shall embrace (his feet).14
19. On all other occasions he shall salute (him in the manner described above).
20. But some declare that he ought to embrace the (feet of his) teacher (at every occasion instead of saluting him).
21. Having stroked the teacher's right foot with his right hand below and above, he takes hold of it and of the ankle.
22. Some say, that he must press both feet, each with both hands, and embrace them.15
23. He shall be very attentive the whole day16 long, never allowing his mind to wander from the lesson during the (time devoted to) studying.
24. And (at other times he shall be attentive) to the business of his teacher.
25. And during the time for rest (he shall give) his mind (to doubtful passages of the lesson learnt).
26. And he shall study after having been called by the teacher (and not request the teacher to begin the lesson).17
Khanda 6
1. Every day he shall put his teacher to bed after having washed his (teacher's) feet and after having rubbed him.18
2. He shall retire to rest after having received (the teacher's permission).19
3. And he shall not stretch out his feet towards him.
4. Some say, that it is not (sinful) to stretch out the feet (towards the teacher), if he be lying on a bed.20
5. And he shall not address (the teacher), whilst he himself is in a reclining position.21
6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down).22
7. And if (the teacher) stands, (he shall answer him,) after having risen also.
8. He shall walk after him, if he walks.
9. He shall run after him, if he runs.
10. He shall not approach (his teacher) with shoes on his feet, or his head covered, or holding (implements) in his hand.
11. But on a journey or occupied in work, he may approach him (with shoes on, with his head covered, or with implements in his hand),
12. Provided he does not sit down quite near (to his teacher).
13. He shall approach his teacher with the same reverence as a deity, without telling idle stories, attentive and listening eagerly to his words.
14. (He shall not sit near him). with his legs crossed.
15. If (on sitting down) the wind blows from the pupil towards the master, he shall change his place.23
16. (He shall sit) without supporting himself with his hands (on the ground),
17. Without leaning against something (as a wall or the like).
18. If the pupil wears two garments, he shall wear the upper one after the fashion of the sacred thread at the sacrifices.24
19. But, if he wears a (lower) garment only, he shall wrap it around the lower part of his body.
20. He shall turn his face towards his teacher though the latter does not turn his towards him.25
21. He shall sit neither too near to, nor too far (from the teacher),
22. (But) at such a distance, that (the teacher) may be able to reach him with his arms (without rising).
23. (He shall not sit in such a position) that the wind blows from the teacher, towards himself.26
24. (If there is) only one pupil, he shall sit at the right hand (of the teacher).
25. (If there are) many, (they may sit) as it may be convenient.
26. If the master (is not honoured with a seat and) stands, the (pupil) shall not sit down.
27. (If the master is not honoured with a couch) and sits, the (pupil) shall not lie down on a couch.
28. And if the teacher tries (to do something), then (the pupil) shall offer to do it for him, if it is in his power.
29. And, if his teacher is near, he shall not embrace (the feet of) another Guru who is inferior (in dignity),27
30. Nor shall he praise (such a person in the teacher's presence) by (pronouncing the name of) his family.
31. Nor, shall he rise to meet such an (inferior Guru) or rise after him,28
32. Even if he be a Guru of his teacher.
33. But he shall leave his place and his seat, (in order to show him honour.)
34. Some say, that (he may address) a pupil of his teacher by (pronouncing) his name, if he is also one of his (the pupil's) own Gurus.29
35. But towards such a person who is generally revered for some other reason than being the teacher (e.g. for his learning), the (student) should behave as towards his teacher, though he be inferior in dignity to the latter.
36. After having eaten in his (teacher's) presence, he shall not give away the remainder of the food without rising.30
37. Nor shall he sip water (after having eaten in the presence of his teacher without rising).
38. (He shall rise) addressing him (with these words), 'What shall I do?'
Khanda 7
1. Or he may rise silently.
2. Nor shall he (in going away) move around his teacher with his left hand turned towards him; he shall go away after having walked around him with his right side turned towards him.
3. He shall not look at a naked woman.31
4. He shall not cut the (leaves or flowers) of herbs or trees, in order to smell at them.32
5. He shall avoid (the use of) shoes, of an umbrella a chariot, and the like (luxuries).33
6. He shall not smile.
7. If he smiles, he shall smile covering (the mouth with his hand); thus says a Brâhmana.
8. He shall not touch a woman with his face, in order to inhale the fragrance of her body.
9. Nor shall he desire her in his heart.
10. Nor shall he touch (a woman at all) without a particular reason.34
11. A Brâhmana declares, 'He shall be dusty, be shall have dirty teeth, and speak the truth.'35
12. Those teachers, who instructed his teacher in that science which he (the pupil) studies with him, (are to be considered as) spiritual teachers (by the pupil).36
13. But if (a teacher), before the eyes of his (pupil), embraces the feet of any other persons, then he (the pupil also) must embrace their feet, (as long as he remains) in that (state of studentship).37
14. If (a pupil) has more than one teacher, the alms (collected by him) are at the disposal of him to whom he is (just then) bound.38
15. When (a student) has returned home (from his teacher), he shall give (whatever he may obtain by begging or otherwise) to his mother.
16. The mother shall give it to her husband;
17. (And) the husband to the (student's) teacher.
18. Or he may use it for religious ceremonies.39
19. After having studied as many (branches of) sacred learning as he can, he shall procure in a righteous manner the fee for (the teaching of) the Veda (to be given to his teacher), according to his power.40
20. But, if the teacher has fallen into distress, he may take (the fee) from an Ugra or from a Sûdra.41
21. But some declare, that it is lawful at any time to take the money for the teacher from an Ugra or from a Sûdra.
22. And having paid (the fee), he shall not boast of having done so.
23. And he shall not remember what he may have done (for his teacher).
24. He shall avoid self-praise, blaming others, and the like.42
25. If he is ordered (by his teacher to do something), he shall do just that.
26. On account of the incompetence of his teacher, (he may go) to another (and) study (there).43
27. He shall behave towards his teacher's wife as towards the teacher himself, but he shall not embrace her feet, nor eat the residue of her food.44
28. So also (shall he behave) towards him who teaches him at (the teacher's) command,45
29. And also to a fellow-student who is superior (in learning and years).46
30. He shall behave to his teacher's son (who is superior to himself in learning or years) as to his teacher, but not eat the residue of his food.47
31. Though he may have returned home, the 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),
Khanda 8
1. Just as by a student (actually living with his teacher).48
2. He may wear garlands, anoint his face (with sandal), oil his hair and moustaches, smear his eyelids (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 performing) acts for his pleasure,
5. As, for instance, cleaning his teeth, shampooing, 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.49
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 off50 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),51
11. Nor shall he sit or lie on a couch or seat which is used (by his teacher).52
12. If he is ordered (by his teacher), he shall on journey ascend a carriage after him.53
13. (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).54
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)55
16. In time of need he may attract attention (by any of these acts).
17. 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.56
18. 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.57
25. And he shall not use. him for his own purposes to the detriment of his studies except in times of distress.
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.58
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).59
30. He shall dismiss (the pupil), after he has performed the ceremony of the Samâvartana and has finished his studentship, with these words, 'Apply thyself henceforth to other duties.'
Footnotes
1. 5. 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 Brahmayagña (daily study), and other religious rites, produces no effect, i.e. gains no merit for the reciter.' Manu II, 97. Haradatta gives also the following three explanations of this Sûtra, 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.
3. 'Amongst the avaras means "amongst the men of modern times, those who live in the Kaliyuga." No Rishis are born means "there are none who see (receive the revelation of) Mantras, Vedic texts."'--Haradatta.
4. 'How is it then that men in our days, though they transgress 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 studentship) in a former Yuga. Therefore Âpastamba says, Sûtra 6 "But some," &c. New existence means "new birth (life)."'--Haradatta.
5. An example of this (follows, Sûtra 6): 'Like Svetaketu. For Svetaketu learned the four Vedas in a short time; as we read in the Khândogya Upanishad (Prapâthaka VI, 1).'--Haradatta.
6. 'Whatever else besides the Veda, such as poison-charms and the like,'--Haradatta.
7. '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 condiments, and obedience to the injunction to beg.'--Haradatta.
8. 'Acts other than these, such as pilgrimages and the like.'--Haradatta.
9. 'What this "perfection" is has been declared in Sûtras 7, 8.'--Haradatta.
10. Manu II, 122 and 124.
11. This salutation is to be performed only when the occasion requires it. The formerly-mentioned salutation (Sûtras 12, 13) is to be performed daily. In the next Sûtra follows that by which the fulfilment of a wish may be obtained.--Haradatta. Manu II, 121; Yâgñ. I, 26.
12. 'A Vaisya shall salute stretching forth his arm on a level with his middle, i.e. the stomach; others say, on a level with his thigh; the Sûdra stretching it forth low, i.e. on a level with his feet.'--Haradatta.
13. See also Manu II, 225.
14. Manu II, 71.
15. Manu II, 72
16. Manu II, 191.
17. Yâgñ. I, 27; Manu II, 191.
18. 6. Manu II, 209.
19. Manu II, 194.
20. 'But, in Âpastamba's opinion, it is sinful even in this case.'--Haradatta.
21. Manu II, 195.
22. Manu II, 196.
23. Manu II, 203.
24. At sacrifices the sacred thread passes over the left shoulder and under the right arm. Manu II, 63, and Taitt. Âr. II, 1, 3.
25. Manu II, 197.
26. See Sûtra 15 and Manu quoted there.
27. The term Guru includes a father, maternal uncle, &c. (see above), and these are inferior to the teacher. Manu II, 205.
28. 'The pupil is not to show the mentioned marks of respect to any of his own inferior Gurus, even if the person is the Guru, e.g. the maternal uncle, of his teacher.'--Haradatta.
29. 'But Âpastamba's own opinion is that he ought not to address by name a (maternal uncle or other) Guru (who visits his teacher).'--Haradatta.
30. According to I, 1, 3, 40 seq., a student shall give what he is unable to eat to a child, or to a slave. If he has eaten in the presence of his teacher, he shall not give the food away without rising for the purpose.
31. 7. Manu IV, 5 3: Yâgñ. I, 13 5.
32. Gopatha-brâhmana I, 2, 2.
33. Manu II, 178.
34. Manu II, 179.
35. Though both (these first two precepts) have been given in Sûtra I, 1, 2, 27, still they are repeated, in order to show that a Srauta penance for the breach of them, is enjoined by a revealed text.'--Haradatta.
36. The term vamsya, 'ancestor,' for the teacher's teacher is explained by the circumstance, that Hindus consider a 'school,' consisting of a succession of teachers and pupils, as a spiritual family, and call it a vidyâvamsa, vidyâparamparâ. Manu II, 205.
37. 'Another (commentator) says, "He, the pupil, must embrace their feet (at every meeting) from that time (when he first saw his teacher do it)." Because the word "but" is used in the Sûtra, he must do so even after he has returned home (on completion of his studies).'--Haradatta.
38. 'More than one teacher,' i.e. several, who have taught him the several Vedas. Each Brahman generally knowing one Veda only.
This passage shows, that the young Brahmans in olden time, just as now, went from one teacher to the other, learning from each what he knew. The rules, which seemingly enjoin a pupil to stay with one and the same teacher, refer only to the principle, that the pupil must stay with his teacher, until he has learnt the subject which he began with him.
39. 'Religious, ceremonies, i.e. the wedding and the like. For them he may use it optionally. He, i.e. on failure of the teacher; the father, on failure of the father; the mother, on failure of all (the pupil) himself.'--Haradatta.
40. Manu II, 245 and 246; Yâgñ. I, 51; Weber, Ind. Stud, X, 125.
41. The word Ugra denotes either the offspring of a Vaisya, and of a Sûdra woman, or a twice-born man, who perpetrates dreadful deeds.'--Haradatta.
42. Manu II, 119.
43. See above, I, 1, 1, 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.
44. Manu II, 208-212.
45. 'The use of the present "adhyâpayati," shows that this rule holds good only for the time during which he is taught by such a man.'--Haradatta.
46. 'Because (an older fellow-student) is of use to him, according 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.
47. Manu II, 2, 207-209.
48. Haradatta does not connect this Sûtra with the preceding 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.'
49. '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.
50. This opinion is contrary to Âpastamba's view given in Sûtras 2 and 3 above.
51. '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.
52. Manu II, 119.
53. This rule is an exception to I, 2, 7, 5. Manu II, 204.
54. '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.
55. Manu II, 199; regarding the term Guru, see above, I, 2, 6, 29.
56. This and the following Sûtras refer to a person who has finished his studentship, while the preceding ones, from Sûtra 8, apply to the time of studentship also.
57. Weber, Ind. Stud. X, 126.
58. 'Another commentator says, "That pupil who offends his teacher in word, thought, or deed, and directs his mind improperly, i.e. does not properly obey, does not (any longer) remain a pupil."'--Haradatta.
59. But see also Manu. VIII, 299, where corporal punishment is permitted.
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