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The Sacred Laws of the Âryas: Baudhâyana - Prasna I, Adhyâya 2
Kandikâ 3
1. The (term of the) studentship for (learning the) Veda, as kept by the ancients, (is) forty-eight years,1
2. (Or) twenty-four (years), or twelve for each Veda,2
3. Or at the least one year for each Kânda,3
4. Or until (the Veda has been) learned; for life is uncertain.4
5. A passage of the revealed texts declares, 'Let him kindle the sacred fires while his hair is (still) black.'5
6. They do not put any (religious) restrictions on the acts of a (child) before the investiture with the girdle (is performed). For he is on a level with a Sûdra before (his second) birth through the Veda.6
7. The number of years (must be calculated) from the conception. Let him initiate a Brâhmana in the eighth (year) after that,7
8. A Kshatriya three (years) later (than a Brâhmana),
9. A Vaisya one year later than a (Kshatriya).
10. Spring, summer, and autumn are the seasons (for the initiation) according to the order of the castes.8
11. (Let him perform the initiation reciting), according to the order (of the castes), a Gâyatrî, a Trishtubh, (or) a Gagatî (verse).
12. Up to the sixteenth, the twenty-second, and the twenty-fourth (years) respectively (the time for the initiation) has not passed.9
13. The girdles (shall consist of a rope) made of Muñga grass, a bow-string, (or a rope) made of hemp.10
14. The skins (shall be) those of a black antelope, of a spotted deer, (or) of a he-goat.11
15. The staff shall reach the crown of the head, the forehead, (or) the tip of the nose, (and be made) of a tree fit for a sacrifice. The details have been stated above.12
16. Let him beg, (employing a formula) consisting of seven syllables, with the word bhavat in the beginning, with the word bhikshâ in the middle, and with the (verb expressing) the request at the end; and let him not pronounce loudly (the syllables) kshâ and hi.13
17. A Brâhmana (student) shall ask for alms, placing (the word) 'Lady' first, a Kshatriya placing14 it in the middle, (and) a Vaisya placing it at the end (of the formula), from (men of) all castes.
18. The (persons fit to be asked) are Brâhmanas and so forth, who follow (their lawful) occupations.
19. Let him daily fetch fuel out of the forest and offer (it in the sacred fire).15
20. (A student shall be) truthful, modest, and devoid of pride.16
21. He shall rise before (his teacher in the morning) and go to rest after (him in the evening).17
22. He shall never disobey the words of his teacher except (when he is ordered to commit) a crime causing loss of caste.18
23. Let him converse with women so much (only) as his purpose requires.19
24. Let him avoid dancing, singing, playing musical instruments, the use of perfumes, garlands, shoes, (or) a parasol, applying collyrium (to his eyes), and anointing (his body).20
25. Let him take hold (of his teacher's) right (foot) with the right (hand), and of the left (foot) with the left hand.21
26. If he desires long life and (bliss in) heaven,22 (he may act) at his pleasure (in the same manner) towards other holy (men), after having received permission from his teacher.
27. (Let him say), 'I N. N., ho! (salute thee),' touching his ears, in order to compose the internal organ.23
28. (Let him embrace his teacher's leg) below the knee down to the feet.24
29. (A student shall not embrace his teacher) when he (himself) is seated, or lying down, or impure, nor when (his teacher) is seated, lying down, or impure.25
30. If he can (find water to sip), he shall not remain impure even during a muhûrta.26
31. If he carries a load of fuel or holds a pot, flowers, or food in his hands, he shall not salute; nor (shall he do it) on similar occasions.27
32. Let him not salute (the teacher) standing too close,
33. Nor, if he has reached the age of puberty, the young wives of brothers and the young wives of the teacher.28
34. To sit together with (these persons) in a boat, on a rock, on a plank, on an elephant, on the roof of a house, on a mat, or in wheeled vehicles is permissible.29
35. (The pupil) must assist his teacher in making his toilet, shampoo him, attend him while bathing, eat his leavings, and so forth.30
36. (But he) should avoid the remnants of food left by his (teacher's) son, though he may know the Veda together with the Aṅgas,31
37. And to assist at the toilet of, to shampoo, to attend in the bath, and to eat the remnants of food left by a young wife of his (teacher).
38. Let him run after (his teacher) when he runs, walk after him when he walks, attend him standing when he stands.32
39. Let him not sport in the water while bathing.33
40. Let him swim (motionless) like a stick.
41. To study under a non-Brâhmanical teacher (is permitted) in times of distress.34
42. (The pupil shall) obey and walk after him as long as the instruction (lasts).35
43. (According to some this is improper, because) just that (mutual relation) sanctifies both of them.36
44. And (the behaviour) towards brothers, sons, and (other) pupils (of the teacher shall be regulated) in the same manner.37
45. But officiating priests, a father-in-law, paternal and maternal uncles who are younger than (oneself must be honoured by) rising and (by being) addressed.38
46. Kâtya (declares that) the salutation shall be returned.39
47. For (the propriety of that rule) is apparent (from the story) about Sisu Âṅgirasa.40
Kandikâ 4
1. If merit and wealth are not (obtained by teaching), nor (at least) the due obedience, one should die with one's learning; one should not sow it on barren soil.41
2. As fire consumes dry grass, even so the Veda, asked for, (but) not honoured, (destroys the enquirer). Therefore let him not proclaim the Veda to those who do not show him honour according to their ability.42
3. They proclaim to him a command to the following effect;43
4. 'Brahman, forsooth, made the created beings over to Death. The student alone it did not make over to him.' He (Death) spake, 'Let me have a share in him.' (Brahman answered), 'That night in which he may neglect to offer a piece of sacred fuel (shall belong to thee),'44
5. 'Therefore a student who passes a night without offering a piece of sacred fuel, cuts it off from the length of his life, Therefore let the student offer a piece of sacred fuel, lest he spend a night, shortening his life.'
6. 'A long sacrificial session begins he who commences his studentship. That (night) in which, after being initiated, he (first) offers a piece of sacred fuel corresponds to the Prâyanîya (Atirâtra of a sacrificial session); that night in which (he offers it last), intending to take the final bath, corresponds to the Udayanîya (Atirâtra), Those nights which (lie) between (these two terms correspond) just to the nights of his sacrificial session.'45
7. 'A Brâhmana who becomes a student of the Veda, enters existent beings in a fourfold manner, (viz.) with one quarter (he enters) Fire, with one quarter Death, with one quarter the Teacher, the fourth quarter remains in the Soul. When he offers to Fire a piece of sacred fuel, he thereby buys back even that quarter which (resides) in Fire, hallowing it, he places it in himself; that enters into him. Now when making himself poor and, becoming shameless, he asks for alms (and) lives as a student of the Veda, he thereby buys back the quarter which (resides) in Death; hallowing it, he places it in himself; that enters into him. Now when he obeys the orders of his Teacher, he thereby buys back that quarter which (resides) in the Teacher; hallowing it, he places it in himself; that enters into him. [Now when he recites the Veda, he thereby buys back the quarter which resides in the Soul. Hallowing it, he places it in himself; that enters into him.] Let him not go to beg, after he has bathed (on finishing his studentship). . . . If he does not find another woman whom he can ask for alms,, let him beg even from his own teacher's wife or from his own mother. The seventh (night) shall not pass without his asking for alms. [(He commits) sin if he does not go out to ask for alms and does not place fuel on the fire. If he neglects that during seven (days and) nights, he must perform the46 penance prescribed for one who has broken the vow of studentship.] All the Vedas come to him who knows that and acts thus.'
8. 'As a blazing fire shines, even so shines he who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).' Thus speaks the Brâhmana.
Footnotes
1. Âpastamba I, 1, 2, 12. Govindasvâmin gives four explanations of the adjective paurânam, 'kept by the ancients,' viz. 1. old, i.e. kept by the men of the Krita or Golden age; 2. revealed to and kept by the ancients, such as Manu; 3. found in the ancient, i.e. eternal Veda; 4. found in the known Itihâsas and Purânas.
2. Âpastamba I, 1, 2, 14-16.
3. Each Kânda, i.e. each of the seven books of the Taittirîya-samhitâ.
4. Manu III, 1.
5. The object of the Sûtra is to prove that the period of studentship must not be protracted too long, lest the duty of offering the Srauta Agnihotra be neglected.
6. Vasishtha II, 6; Gautama II, 1.
7. Vasishtha XI, 49-51.
8. Âpastamba I, 1, 1, 18.
9. Vasishtha XI, 71-73.
10. Vasishtha XI, 58-60. With this and the next two Sûtras the words 'according to the order of the castes' must be understood.
11. Vasishtha XI, 61-63.
12. Vasishtha XI, 55-57. The details referred to are to be found in the Baudhâyana Grihya-sûtra II, 7, where the various kinds of trees from which the staff may be taken are specified. The Sûtra shows that the Grihya-sûtra preceded the Dharma-sûtra in the collection.
13. The text of this Sûtra is corrupt. I read, 'bhavatpurvâm bhikshâmadhyâm yâkñântâm karet saptâksharâm bhikshâm kshâm ka him ka na vardhayet' The various readings of the MSS. are, bhikshâm madhyâm yakkhâmtâm karet saptâksharâm bhim ka na vardhayet, C. T.;--yâkñâmtâm karet saptâksharamni kshâm ka bhim ka narvyayet, D.;-- yâkñâmtâm karet saptâksharâmstim rkshâ ba him na vardhayet, K.; yâkñâmtâm tikshâm karet saptâksharân kshâm ka him ka na vardhayan, M.; yâkanâskâmtâm karet saptâksharân bhikshâm ka him ka na vardhayet, C. I. The most serious corruption lies in the syllables following saptâksharâm, and I am not certain that my emendation bhikshâm is correct. The commentary on the first half of the Sûtra runs as follows: bhikshâmantram vyaktam evokkaret bhavakkhabdapûrvâm bhikshâsabdamadhyâm yâkñâpratipa[pâ]dakasabdâmtâm sabdâksharâm [saptâksharâm] ka evam hi bhavati bhikshâm dehi sampanno bhavati, 'let him pronounce distinctly the formula employed in begging, beginning with the word bhavat, having the word bhikshâ in the middle, and ending with the word conveying the sense of giving, and containing seven syllables. For thus (the formula), "Lady, give alms," becomes complete.' It is curious that Govinda says nothing about the form saptâksharâm and the feminine terminations of the other adjectives, which do not agree with mantram, a masculine.
14. Vasishtha XI, 68-70; Gautama II, 35. Govinda thinks that a student should, if possible, beg from people of his own caste. Three castes only are intended by the term 'from all castes.' But see Âpastamba I, 1, 3, 25; Gautama VII, 1 seqq.
15. Vishnu XXVIII, 4.
16. Gautama II, 8; Âpastamba I, 1, 3, 20.
17. Vishnu XXVIII, 13.
18. Âpastamba I, 1, 2, 19; Vasishtha VII, 10.
19. Âpastamba I, 1, 3, 16.
20. Vishnu XXVIII, 11; Vasishtha VII, 15.
21. Vishnu XXVIII, 15. The details regarding the times when this kind of salutation is to be performed are found Âpastamba I, 2, 5, 21 seqq.
22. The two copies of the commentary connect the clause, 'if he is desirous of long life and (bliss in) heaven,' with the preceding Sûtra. But see Âpastamba I, 2, 5, 15, where the identical words occur. The commentary omits the remainder of the Sûtra, which all my MSS. give here, and inserts it below, after Sûtra 29.
23. Âpastamba I, 2, 5, 12; Vasishtha XIII. 44. Regarding the phrase,' in order to compose his internal organ,' see Manu II, 120.
24. Âpastamba I, 2, 5, 22. The meaning seems to be that the pupil is first to stroke his teacher's legs from the knee downwards, and then to take hold of it at the ankle.
25. Âpastamba I, 4, 14, 14-20.
26. Âpastamba I, 5, 15, 8.
27. Âpastamba I, 4, 14, 22. 'On similar occasions,' i.e. when he himself is engaged in the worship of the manes, of the gods, or of the fire, or when his teacher is occupied in that way.
28. The salutation which is meant, is probably the embrace of the feet; see also Gautama II, 32. Govinda thinks that the words samavâye 'tyantyasah, 'standing too close,' must be understood.
29. Govinda adds that to sit with young wives of his teachers on other occasions is sinful.
30. I read utsâdana, 'to shampoo,' while the MSS. have either a lacuna or read ukkhâdana, and the commentary âkkhâdana, which is explained by khattradhârana, 'to hold a parasol,' or malâpakarshana, 'to clean.' The kkha is, however, merely owing to a very common faulty pronunciation of tsa. Govinda remarks correctly that the word 'iti,' which follows the enumeration of the services to be performed by the pupil, has the force of 'and so forth.'
31. The meaning of the two Sûtras is that the pupil shall serve the son of his teacher, especially if he is learned, and aged wives of his teacher, but not eat their leavings. The explanation of anûkâna, 'who knows the Aṅgas,' is given by Baudhâyana, Grihya-sûtra I, 11, 4.
32. Âpastamba I, 2, 6, 7-9; Vasishtha VII, 12.
33. Âpastamba I, 1, 2, 30; Vishnu XXVIII, 5.
34. Âpastamba II, 2, 4, 25. Govinda combines this Sûtra with the next two and makes one of the three.
35. Âpastamba II, 2, 4, 26; Gautama VII, 2-3.
36. The words between brackets belong to Govinda.
37. I.e. if they are younger than oneself.
38. Instead of pratyutthâyâbhibhâshanam, '(shall be honoured by) rising and being addressed,' which is the reading of the two copies of the commentary and of M., the MSS. from the Dekhan and Gugarât read, pratyutthâyâbhivâdanam. The latter reading might be translated by 'shall be saluted by rising;' see Gautama VI, 9. Govinda says, in explanation of this rule: 'This restrictive rule also (refers) to teachers only, officiating priests, and the rest; to address (means) to use words such as "we come."
39. 'Kâtya, i.e. a descendant of the Rishi Kata. He was of opinion that officiating priests and the rest must return the salute. As the return of a salute is prescribed for them, it is understood that the other (party) must salute.'--Govinda.
40. The story of Sisu Âṅgirasa is told, Manu II, 151-153.
41. Manu II, 112.
42. Vasishtha II, 12.
43. 'They, i.e. the Vâgasaneyins; to him, i.e. to the student'--Govinda.
44. The quotation, which begins here and ends with the end of the section, is taken from Satapatha-brâhmana XI, 2, 6. In the text the word Brahman is a neuter.
45. MSS. M. and K., as well as the commentary, read dîrghasattram ha vâ esha upaiti, while the MSS. from the Dekhan and Gugarât, like the printed edition of the Sat. Br., omit the particle 'ha.' Prâyanîya means, literally, 'initial,' and udayanîya, 'final.' Each sattra or sacrificial session begins and ends with an Atirâtra sacrifice.
46. This portion of the quotation shows, besides some minor deviations from the published text of the Mâdhyandinas, several interpolations and corruptions. The minor discrepancies are, 'brâhmano vai brahmakaryam upayan' (upayakkhan, C. I. and T.); padâtmanyeva katurthah pâdah; yadagnaye samidham âdadhâti; atha yad âtmânam daridrîkrityâhrîr bhûtvâ bhikshate brahmakaryam karati; atha yad âkâryavakah karoti ya evisyâkârye. In the second passage the Dekhan MSS. read, however, like the printed text. The interpolations are, 'Now when he recites the Veda,' &c., and the verse, 'He commits sin if he neglects,' &c. The former passage entirely destroys the sense of the whole and the connexion of the parts. Both have, however, been retained, as they occur in all the MSS. and the two copies of the commentary, and have been enclosed in brackets. The corrupt passage is so had that it makes no sense at all. The best MSS. read as follows: 'api hi vai snâtvâ bhikshâm karatyavigñânanâsanâyayâ pitrînâmanyabhyah kriyâbhyah' sa yadanyâm, &c., D.; 'api ha vai snâtvâ bhishtâm karasapi gñâni nâsanâya yâ [v3. sec. m.] pitrînâm anyâbhyah kriyâbhyah,' K.; api ha vai snâtvâ bhikshâm karati--pagñâti--nâm sanâyâpi pitrinâm anyâbhyah kriyâsas, M.; api ha vai snâtvâ bhikshâm karatyavigñâtinâmasanayâpi pitrinâm anyâbhya kriyâbhyah, C. I. As it is by no means certain that Baudhâyana's reading agreed with that of the printed text, I have left the passage out.
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