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PRASNA I, PATALA 1, 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. 3
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. 9
10. But (I, Âpastamba, say), let him wear a skin only as his upper garment. 10
11. Let him not look at dancing. 11
12. Let him not go to assemblies (for gambling, &c.), nor to crowds
(assembled at festivals). 12
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. 15
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; 19
20. Modest;
21. Possessed of self-command
22. Energetic;
23. Free from anger; 23
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. 25
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). 27
28. A Brâhmana shall beg, prefacing (his request) by the word 'Lady'; 28
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. 31
32. He may eat (the food) after having been ordered to do so by his teacher. 32
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). 34
35. He shall not beg for his own sake (alone). 35
36. After he has eaten, he himself shall clean his dish. 36
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; 40
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 throw 42
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). 44
45. To him (the teacher) the (student) shall offer (a portion of the alms),
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PRASNA I, PATALA 1, 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). 6
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). 7
8. For (explicit) revealed texts have greater force than custom from which
(the existence of a permissive passage of the revelation) may be inferred. 8
9. Besides (in this particular case) a (worldly) motive for the practice is
apparent. 9
10. For pleasure is obtained (by eating or using the forbidden substances). 10
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). 12
13. In the evening and in the morning he shall fetch water in a vessel (for
the use of his teacher). 13
14. Daily he shall fetch fuel from the forest, and place it on the floor (in
his teacher's house). 14
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 place 16
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). 18
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. 20
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. 23
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). 24
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); 26
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. 29
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. 4
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), 5
6. Like Svetaketu. 6
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. 7
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. 9
10. Acts other than these need not be performed by a student. 10
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. 11
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.) 12
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 salute 14
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. 16
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. 17
18. But when he meets his teacher after sunrise (coming for his lesson), he
shall embrace (his feet). 18
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. 22
23. He shall be very attentive the whole day 23
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). 26
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PRASNA 1, PATALA 2, KHANDA 6.
1. Every day he shall put his teacher to bed after having washed his
(teacher's) feet and after having rubbed him. 1
2. He shall retire to rest after having received (the teacher's permission). 2
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. 4
5. And he shall not address (the teacher), whilst he himself is in a
reclining position. 5
6. But he may answer (the teacher) sitting (if the teacher himself is sitting
or lying down). 6
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. 15
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. 18
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. 20
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. 23
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), 29
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, 31
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. 34
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. 36
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?'
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PRASNA I, PATALA 2, 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. 3
4. He shall not cut the (leaves or flowers) of herbs or trees, in order to
smell at them. 4
5. He shall avoid (the use of) shoes, of an umbrella a chariot, and the like
(luxuries). 5
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. 10
11. A Brâhmana declares, 'He shall be dusty, be shall have dirty teeth, and
speak the truth.' 11
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). 12
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). 13
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. 14
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. 18
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. 19
20. But, if the teacher has fallen into distress, he may take (the fee) from
an Ugra or from a Sûdra. 20
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. 24
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). 26
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. 27
28. So also (shall he behave) towards him who teaches him at (the teacher's)
command, 28
29. And also to a fellow-student who is superior (in learning and years). 29
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. 30
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),
PRASNA I, PATALA 2, KHANDA 8.
1. Just as by a student (actually living with his teacher). 1
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. 6
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 7
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), 10
11. Nor shall he sit or lie on a couch or seat which is used (by his
teacher). 11
12. If he is ordered (by his teacher), he shall on journey ascend a carriage
after him. 12
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). 13
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) 15
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. 17
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. 24
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. 26
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). 29
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.'
PRASNA I, PATALA 3, KHANDA 9.
1. After having performed the Upâkarma for studying the Veda on the full
moon of the month' Srâvana (July-August), he shall for one month not study in
the evening. 1
2. On the full moon of the month of Pausha (December-January), or under the
constellation Rohini, he shall leave off reading the Veda. 2
3. Some declare, (that he shall study) for four months and a half. 3
4. He shall avoid to Study the Veda on a high-road. 4
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 Samyâ. 6
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). 8
9. A Sûdra and an outcast are (included by the term) burial-ground, (and the
rule given, Sûtra 6, applies to them). 9
10. Some declare, that (one ought to avoid only, to study) in the same house
(where they dwell).
11. But if (a student and) a Sûdra woman merely 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 Brâhmana and then to her, then again
speak to a Brâhmana, and afterwards study. Thereby the children (of that woman)
will be blessed. 13
14. (He shall not study in a village) in which a corpse lies; 14
15. Nor in such a one where Kândâlas live.
16. He shall not study whilst corpses are being carried to the boundary of
the village,
17. Nor in a forest, if (a corpse or Kândâla) is within sight.
18. And if outcasts have entered the village, he shall not study on that day, 18
19. Nor if good men (have come). 19
20. If it thunders in the evening, (he shall not study) during the night. 20
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 distance of a Samyâ-throw, whether (a cow) is black or red,
be shall not study during that day, nor in the following evening.
24. 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 prevented 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). 27
28. At the new moon, (he shall not study) for two days and two nights. 28
PRASNA I, PATALA 3, KHANDA 10.
1. (Nor shall he study) on the days of the full moons of those months in
which the Kâturmasya-sacrifice may be performed (nor on the days preceding
them). 1
2. At the time of the Vedotsarga, on the death of Gurus, at the
Ashlakâ-Srâddha, and at the time of the Upâkarma, (he shall not study) for
three days; 2
3. Likewise if near relations have died. 3
4. (He shall not study) for twelve days, if his mother, father, or teacher
have died.
5. If these (have died), he must (also) bathe for the same number of days.
6. Persons who are younger (than the relation deceased), must shave (their
hair and beard), 6
7. Some declare, that students who have returned home on completion of their
studentship, shall never shave, except if engaged in the initiation to a Srauta-sacrifice. 7
8. Now a Brâhmana also declares, 'Verily, an empty, uncovered (pot) is he,
whose hair is shaved off entirely; the top-lock is his covering.' 8
9. But at sacrificial sessions the top-lock must be shaved off, because it is
so enjoined in the Veda. 9
10. Some declare, that, upon the death of the teacher, (the reading should be
interrupted) for three days and three nights. 10
11. If (he hears of) the death of a learned Brâhmana (Srotriya) before a
full year (since the death) has elapsed, (he shall interrupt his reading) for
one night (and day). 11
12. Some declare, (that the deceased Srotriya must have been) a
fellow-student.
13-14. If a learned Brâhmana (Srotriya) has arrived and he is desirous of
studying or is actually studying, (or if he is desirous of teaching or is
teaching,) he may study or teach after having received permission (to do so from the
Srotriya).
15-16. He may likewise study or teach in the presence of his teacher, if (the
latter) has addressed him (saying), 'Ho, study! (or, Ho, teach!)' 15
17. When a student desires to study or has finished his lesson, he shall at
both occasions embrace the feet of his teacher. 17
18. Or if, whilst they study, another person comes in, he shall continue his
recitation, after those words, ('Ho, study!') have been pronounced (by the
newcomer). 18
19. The barking of (many) dogs, the braying of (many) asses, the cry of a
wolf or of a solitary jackal or of an owl, all sounds of musical instruments, of
weeping, and of the Sâman melodies (are reasons for discontinuing the study of
the Veda). 19
20. If another branch of the Veda (is being recited in the neighbourhood),
the Sâman melodies shall not be studied.
21. And whilst other noises (are being heard, the recitation of the Veda
shall be discontinued), if they mix (with the voice of the person
studying). 21
22. After having vomited (he shall not study) until he has slept. 22
23. Or (he may study) having eaten clarified butter (after the attack of
vomiting).
24. A foul smell (is a reason for the discontinuance of study). 24
25. Food turned sour (by fermentation), which he has in his stomach, (is a
reason for the discontinuance of the recitation, until the sour rising
ceases). 25
26. (Nor shall he study) after having eaten in the evening, 26
27. Nor as long as his hands are wet. 27
28. (And he shall discontinue studying) for, a day and an evening, after
having eaten food prepared in honour of a dead person (for whom the
Sapindî-karana has not yet been performed), 28
29. Or until the food (eaten on that occasion) is digested. 29
30. But he shall (always) eat in addition (to the meal given in honour of a
dead person), food which has not been given at a sacrifice to the Manes. 30
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PRASNA I, PATALA 3, KHANDA 11.
1. (The recitation of the Veda shall be interrupted for a day and evening if
he has eaten), on beginning a fresh Kânda (of his Veda), food given by a
motherless person, 1
2. And also if he has eaten, on the day of the completion of a Kânda, food
given by a fatherless person.
3. Some declare, that (the recitation shall be interrupted for the same space
of time), if he has eaten at a sacrifice offered in honour of gods who were
formerly men. 3
4. Nor is the recitation interrupted, if he has eaten rice received the day
before, or raw meat (though these things may have been offered in honour of the
dead), 4
5. Nor (if he has eaten at a funeral dinner) roots or fruits of herbs and
trees.
6. When he performs the ceremony for beginning of a Kânda, or when he
studies the index of the Anuvâkas 6
of a (Kânda), he shall not study that (Kânda) on that day (nor in that
night).
7. And if he performs the ceremonies prescribed on beginning or ending the
recitation of one entire Veda, he shall not study that Veda (during that
day). 7
8. If the wind roars, or if it whirls up the grass on the ground, or if it
drives the rain-drops forward during a rain-shower, (then the recitation shall
be interrupted for so long a time as the storm lasts). 8
9. (Nor shall he study) on the boundary between a village and forest,
10. Nor on a highway.
11. If (some of his) fellow-students are on a journey, he shall not study
during that day, (the passage) which they learn together. 11
12. And whilst performing acts for his pleasure,
13. Such as washing his feet, shampooing or anointing himself,
14. He shall neither study nor teach, as long as he is thus occupied.
15. (He shall not study or teach) in the twilight, 15
16. Nor whilst sitting on a tree, 16
17. Nor whilst immersed in water,
18. Nor at night with open doors,
19. Nor in the day-time with shut doors.
20. During the spring festival and the festival (of Indra), in the month of
Âshâdha (June-July), the study of an Anuvâka is forbidden. 20
21. (The recitation) of the daily portion of the Veda (at the Brahmayagña is
likewise forbidden if done) in a manner differing from the rule (of the
Veda). 21
22. (Now follows) the rule (for the daily recitation) of that (Brahmayagña).
23. Before taking his morning-meal, he shall go to the water-side, and having
purified himself, he shall recite aloud (a portion of the Veda) in a pure 23
place, leaving out according to (the order of the) texts (what he has read
the day before).
24. If a stoppage of study is enjoined (for the day, he shall recite the
daily portion) mentally.
25. If lightning flashes without interruption, or, thunder rolls continually,
if a man has neglected to purify himself, if he has partaken of a meal in honour
of a dead person, or if hoarfrost lies on the ground, (in these cases) they
forbid the mental recitation (of the daily portion of the Veda). 25
26. Some forbid it only in case one has eaten a funeral dinner. 26
27. Where lightning, thunder, and rain happen together out of season, the
recitation shall be interrupted for three days. 27
28. Some (declare, that the recitation shall stop) until the ground is dry.
29. If one or two (of the phenomena mentioned in Sûtra 27 appear, the
recitation shall be interrupted) from that hour until the same hour next day.
30. In the case of an eclipse of the sun or of the moon, of an earthquake, of
a whirlwind, of the fall of a meteor, or of a fire (in the village), at whatever
time these events happen, the recitation of all the sacred sciences (Vedas and
Aṅgas) must be interrupted from that hour until the same hour next
day. 30
31. If a cloud appears out of season, if the sun or the moon is surrounded by
a halo, if a rainbow, a parhelion or a comet appears, if a (high) wind
(blows), 31
a foul smell (is observed), or hoarfrost (lies on the ground, at all these
occasions (the recitation of all the sacred sciences must be interrupted) during
the duration (of these phenomena).
32. After the wind has ceased, (the interruption of the recitation continues)
for one muhûrta. 32
33. If (the howl of) a wolf or of a solitary jackal (has been heard, he shall
stop the reading) until he has slept.
34. At night (he shall not study) in a wood, where there is no fire nor gold.
35. Out of term he shall not study any part of the Veda which he has not
learnt before.
36. Nor (shall he study during term some new part of the Veda) in the
evening. 36
37. That which has been studied before, must never be studied (during the
vacation or in the evening). 37
38. Further particulars (regarding the interruption 38
of the Veda-study may be learnt) from the (teaching and works of other) Vedic
schools.
PRASNA I, PATALA 4, KHANDA 12.
1. A Brâhmana declares, 'The daily recitation (of the Veda) is
austerity.' 1
2. In the same (sacred text) it is also declared, Whether he recites the
daily portion of the Veda standing, or sitting, or lying down, he performs
austerity thereby; for the daily recitation is austerity.' 2
3. Now the Vâgasaneyi-brâhmana declares also, 'The daily recitation is a
sacrifice at which the Veda is offered. When it thunders, when lightning flashes
or thunderbolts fall, and when the wind blows violently, these sounds take the
place of the exclamations Vashat (Vaushat and Svâhâ). Therefore he shall
recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts
fall, and whilst the wind blows violently, lest the Vashat (should be heard) in
vain. 3
4. The conclusion of the passage from that (Vâgasaneyi-brâhmana is found)
in another Sâkhâ (of the Veda).
5. 'Now, if the wind blows, or if it thunders, or if lightning flashes, or
thunderbolts fall, then he shall recite one Rik-verse (in case he studies the
Rig-Veda), or one Yagus (in case he studies the Yagur-veda), or one Sâman (in
case he studies the Sâma-veda), or (without having a regard to his particular
Veda, the following Yagus), "Bhûh Bhuvah, Suvah, in faith I offer true
devotion." Then, indeed, his daily recitation is accomplished thereby for
that day.' 5
6. If that is done, (if the passage of the Vâgasaneyi-brâhmana is combined
with that quoted in Sûtra 5, the former stands) not in contradiction with the
decision of the Âryas. 6
7. For they (who know the law) teach both the continuance and the
interruption (of the daily recitation of the Veda). That would be meaningless,
if one paid attention to the (passage of the) Vâgasaneyi-brâhmana (alone).
8. For no (worldly) motive for the decision of those Âryas is perceptible;
(and hence it must have a religious motive and be founded on a passage of the
Veda). 8
9. (The proper interpretation therefore is, that) the prohibition to study
(given above and by the Âryas generally) refers only to the repetition of the sacred texts in order
to learn them, not to their application at sacrifices.
10. (But if you ask, why the decision of the Âryas presupposes the existence
of a Vedic passage, then I answer): All precepts were (originally) taught in the
Brâhmanas, (but) these texts have been lost. Their (former existence) may,
however, be inferred from usage. 10
11. But it is not (permissible to infer the former existence of) a (Vedic)
passage in cases where pleasure is obtained (by following a rule of the Smriti
or a custom). 11
12. He who follows such (usages) becomes fit for hell.
13. Now follow (some rites and) rules that have been declared in the
Brâhmanas. 13
14. By way of laudation they are called 'great sacrifices ' or 'great
sacrificial sessions.' 14
15. (These rites include): The daily Bali-offering to the (seven classes of) beings; the (daily) gift of (food) to men according
to one's power;
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PRASNA I, PATALA 4, KHANDA 13.
1. The oblation to the gods accompanied by the exclamation Svâhâ, which may
consist even of a piece of wood only; the offering to the Manes accompanied by
the exclamation Svadhâ, which may consist even of a vessel with water only; the
daily recitation. 1
2. Respect must be shown to those who are superior by caste, 2
3. And also to (persons of the same caste who are) venerable (on account of
learning, virtue, and the like).
4. A man elated (with success) becomes proud, a proud man transgresses the
law, but through the transgression of the law hell indeed (becomes his portion).
5. It has not been declared, that orders (may be addressed by the teacher) to
a pupil who has returned home. 5
6. The syllable 'Om' is the door of heaven. 6
Therefore he who is about to study the Veda, shall
begin (his lesson) by (pronouncing) it.
7. If he has spoken anything else (than what refers to the lesson, he shall
resume his reading by repeating the word 'Om'). Thus the Veda is separated from
profane speech.
8. And at sacrifices the orders (given to the priests) are headed by this
word.
9. And in common life, at the occasion of ceremonies performed for the sake
of welfare, the sentences shall be headed by this word, as, for instance, '(Om)
an auspicious day,' '(Om) welfare,' '(Om) prosperity.' 9
10. Without a vow of obedience (a pupil) shall not study (nor a teacher
teach) a difficult (new book) with the exception of (the texts called)
Trihsrâvana and Tr.ihsahavakana. 10
11. Hârita declares, that the (whole) Veda must be studied under a vow of
obedience until there is no doubt (regarding it in the mind of the pupil). 11
12. No obedience is due (to the teacher for teaching) works which do not
belong to the Veda.
13. (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. 13
14. Some (declare, that he shall also) always, (if the substitute is) a
worthy person. 14
15. 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). 16
17. If (two persons) teach each other mutually (different redactions of) the
Veda, obedience (towards each other) is not ordained for them.
18. (For) the (wise) say, 'The Veda-knowledge (of either of them) grows.'
19. Svetaketu 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.)'
21. That is forbidden by the Sâstras.
22. For after the student has settled as a householder, he is ordered by the
Veda, to perform the daily rites,
PRASNA I, PATALA 4, KHANDA 14.
1. (That is to say) the Agnihotra, hospitality, 1
2. And what else of this kind (is ordained).
3. He whom (a student) asks for instruction, shall certainly not refuse
it; 3
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). 5
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. 6
7. The feet of all Gurus must be embraced (every day) by a student who has
returned home; 7
8. And also on meeting them, after returning from a journey. 8
9. The feet of (elder) brothers and sisters must be embraced, according to
the order of their seniority. 9
10. And respect (must) always (be shown to one's elders and betters),
according to the injunction 10
(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. 11
12. Or he may silently embrace their feet. 12
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 Brâhmana (known) for less than three
years, must be saluted. 13
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.
16. Or he may descend or ascend (to the place where such a person stands) and
salute him. 16
17. But every one (Gurus and others) he shall salute, after having risen
(from his seat). 17
18. If he is impure, he shall not salute (anybody); 18
19. (Nor shall he salute) a person who is impure.
20. Nor shall he, being impure, return a salutation.
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 Vaisya he shall use a pronoun, not
his name. 23
24. Some (declare, that he shall salute in this manner even) his mother and
the wife of his teacher. 24
25. Know that a Brâhmana 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
Brâhmana is the father. 25
26. A younger person or one of equal age he shall ask, about his well-being
(employing the word kusala). 26
27. (He shall ask under the same conditions) a Kshatriya, about his health
(employing the word anâmaya);
28. A Vaisya if he has lost anything (employing the word anashta). 28
29. A Sûdra, about his health (employing the word ârogya).
30. He shall not pass a learned Brâhmana without addressing him;
31. Nor an (unprotected) woman in a forest (or any other lonely place). 31
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PRASNA I, PATALA 5, KHANDA 15.
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. 1
2. By sipping (pure) water, that has been collected on the ground, he becomes
pure. 2
3. Or he, whom a pure person causes to sip water, (becomes also pure). 3
4. He shall not sip rain-drops. 4
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). 6
7. He who raises his empty hands (in order to scare) birds, (becomes impure
and) shall wash (his hands). 7
8. If he can (find water to sip) he shall not remain impure (even) for a
muhûrta.
9. Nor (shall he remain) naked (for a muhûrta if he can help it).
10. Purification (by sipping water) shall not take place whilst he is
(standing) in the water.
11. Also, when he has crossed a river, he shall purify himself by sipping
water. 11
12. He shall not place fuel on the fire, without having sprinkled it (with
water). 12
13. (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. 14
15. He shall put on a dress, (even if it is clean,) only after having
sprinkled it with water. 15
16. 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. 17
18. Unpurified, he shall not approach fire, (so near that he can feel the
heat). 18
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. 20
21. Nor shall he place fire under his bedstead. 21
22. It is lawful for a Brâhmana to dwell in a village, where there is plenty
of fuel and water, (and) where he may perform the rites of purification by
himself. 22
23. When he has washed away the stains of urine and fæces after voiding
urine or fæces, the stains of food (after dinner), the stains of the food eaten
the day before (from his vessels), and the stains of semen, and has also washed
his feet and afterwards has sipped water, he becomes pure. 23
PRASNA I, PATALA 5, KHANDA 16.
1. He shall not drink water standing or bent forwards. 1
2. Sitting he shall sip water (for purification) thrice, the water
penetrating to his heart. 2
3. He shall wipe his lips three times.
4. Some (declare, that he shall do so) twice.
5. He shall then touch (his lips) once (with the three middle fingers).
6. Some (declare, that he shall do so) twice.
7. Having sprinkled water on his left hand with his right, he shall touch
both his feet, and his head and (the following three) organs, the eyes, the
nose, and the ears. 7
8. Then he shall wash (his hands).
9. But if he is going to eat he shall, though pure, twice sip water, twice
wipe (his mouth), and once touch (his lips). 9
10. He shall rub the gums and the inner part of his lips (with his finger or
with a piece of wood) and then sip water.
11. He does not become impure by the hair (of his moustaches) getting into
his mouth, as long as he does not touch them with his hand. 11
12. If (in talking), drops (of saliva) are perceived to fall from his mouth,
then he shall sip water. 12
13. Some declare, that if (the saliva falls) on the ground, he need not sip
water.
14. On touching during sleep or in sternutation the effluvia of the nose or
of the eyes, on touching blood, hair, fire, kine, a Brâhmana, or a woman, and
after having walked on the high road, and after having touched an (thing or
man), and after having put on his lower garment, he shall either bathe or sip or
merely touch water (until he considers himself clean). 14
15. (Or he may touch) moist cowdung, wet herbs, or moist earth.
16. He shall not eat meat which has been cut with a sword (or knife) used for
killing.
17. He shall not bite off with his teeth (pieces from) cakes (roots or
fruits).
18. He shall not eat in the house of a (relation within six degrees) where a
person has died, before the ten days (of impurity) have elapsed. 18
19. (Nor shall he eat in a house) where a lying-in woman has not (yet) come
out (of the lying-in chamber), 19
20. (Nor in a house) where a corpse lies. 20
21. Food touched by a (Brâhmana or other high-caste person) who is impure,
becomes impure, but not unfit for eating. 21
22. But what has been brought (be it touched or not) by an impure Sûdra,
must not be eaten, 22
23. Nor that food in which there is a hair, 23
24. Or any other unclean substance. 24
25. (Nor must that food be eaten) which has been touched with an unclean
substance (such as garlic),
26. Nor (that in which) an insect living on impure substances (is found), 26
27. Nor (that in which) excrements or limbs of a mouse (are found),
28. Nor that which has been touched by the foot (even of a pure person),
29. Nor what has been (touched) with the hem of a garment,
30. Nor that which has been looked at by a dog or an Apapâtra, 30
31. Nor what has been brought in the hem of a garment, (even though the
garment may be clean),
32. Nor what has been brought at night by a female slave. 32
33. If during his meal,
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PRASNA I, PATALA 5, KHANDA 17.
1. A Sûdra touches him, (then he shall leave off eating). 1
2. Nor shall he eat sitting in the same row with unworthy people. 2
3. Nor shall he eat (sitting in the same row with persons) amongst whom one,
whilst they eat, rises and gives his leavings to his pupils or sips water; 3
4. Nor (shall he eat) where they give him food, reviling him. 4
5. Nor (shall he eat) what has been smelt at by men or other (beings, as
cats). 5
6. He shall not eat in a ship,
7. Nor on a wooden platform.
8. He may eat sitting on ground which has been purified (by the application
of cowdung and the like).
9. (If he eats) out of an earthen vessel, he shall eat out of one that has
not been used (for cooking).
10. (If he can get) a used vessel (only, he shall eat from it), after having
heated it thoroughly.
11. A vessel made of metal becomes pure by being scoured with ashes and the
like. 11
12. A wooden vessel becomes pure by being scraped. 12
13. At a sacrifice (the vessels must be cleaned) according to the precepts of
the Veda.
14. He shall not eat food which has been bought or obtained ready-prepared in
the market.
15. Nor (shall he eat) flavoured food (bought in the market) excepting raw
meat, honey, and salt.
16. Oil and clarified butter (bought in the market) he may use, after having
sprinkled them with water. 16
17. Prepared food which has stood for a night, must neither be eaten nor
drunk. 17
18. Nor (should prepared food) that has turned sour (be used in any way). 18
19. (The preceding two rules do) not (hold good in regard to) the juice of
sugar-cane, roasted rice-grains, porridge prepared with whey, roasted yava,
gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits
of herbs and trees. 19
20. (Substances which have turned) sour without being mixed with anything
else (are to be avoided). 20
21. All intoxicating drinks are forbidden.
22. Likewise sheep's milk, 22
23. Likewise the milk of camels, of does, of animals that give milk while big
with young, of those that bear twins, and of (one-hoofed animals), 23
24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first)
ten days (after their giving birth to young ones), 24
25. Likewise (food mixed) with herbs which serve for preparing intoxicating
liquors,
26. (Likewise) red garlic, onions, and leeks, 26
27. Likewise anything else which (those who are learned in the law) forbid. 27
28. Mushrooms ought not to be eaten; that has been declared in a Brâhmana; 28
29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village
pigs, of Sarabhas, and of cattle. 29
30. (But the meat) of milch-cows and oxen may be eaten.
31. The Vâgasaneyaka declares 'bull's flesh is fit for offerings.'
32. Amongst birds that scratch with their feet for, food, the (tame) cock
(must not be eaten). 32
33. Amongst birds that feed thrusting forward their beak, the (heron, called)
Plava (or Sakatabila, must not be eaten). 33
34. Carnivorous (birds are forbidden), 34
35. Likewise the swan, the Bhâsa, the Brâhmanî duck, and the falcon. 35
36. Common cranes and Sâras-cranes (are not to 36
be eaten) with the exception of the leather-nosed Lakshmana.
37. Five-toed animals (ought not to be eaten) with the exception of the
iguana, the tortoise, the porcupine, the hedgehog, the rhinoceros, the hare, and
the Pûtikhasha. 37
38. Amongst fishes, the Keta ought not to be eaten,
39. Nor the snake-headed fish, nor the alligator, nor those which live on
flesh only, nor those which are misshaped (like) mermen. 39
PRASNA I, PATALA 6, KHANDA 18.
1. Honey, uncooked (grain), venison, land, roots, fruits, (a promise of)
safety, a pasture for cattle, a house, and fodder for a draught-ox may be
accepted (even) from an Ugra. 1
2. Hârita declares, that even these (presents) are to be accepted only if
they have been obtained by a pupil.
3. Or they (Brâhmana householders) may accept (from an Ugra) uncooked or (a
little) unflavoured boiled food.
4. (Of such food) they shall not take a great quantity (but only so much as
suffices to support life). 4
5. If (in times of distress) he is unable to keep himself, he may eat (food
obtained from anybody),
6. After having touched it (once) with gold,
7. Or (having touched it with) fire.
8. He shall not be too eager after (such a way of living). He shall leave it
when he has obtained a (lawful) livelihood. 8
9. (A student of the Brahmanic caste) who has returned home shall not eat (in
the house) of people belonging to the three tribes, beginning with the Kshatriya
(i. e. of Kshatriyas, Vaisyas, and Sûdras). 9
10. He may (usually) eat (the food) of a Brâhmana on account of (the
giver's) character (as a Brâhmana). It must be avoided for particular reasons
only.
11. He shall not eat in a house where (the host) performs a rite which is not
a rite of penance, whilst he ought to perform a penance. 11
12. But when the penance has been performed, he may eat (in that house). 12
13. According to some (food offered by people) of any caste, who follow the
laws prescribed for them, except that of Sûdras, may be eaten.
14. (In times of distress) even the food of a Sûdra, who lives under one's
protection for the sake of spiritual merit, (may be eaten). 14
15. He may eat it, after having touched it (once) with gold or with fire. He
shall not be too eager after (such a way of living). He shall leave it when he
obtains a (lawful) livelihood. 15
16. Food received from a multitude of givers must not be eaten, 16
17. Nor food offered by a general invitation (to all comers). 17
18. Food offered by an artisan must not be eaten, 18
19. Nor (that of men) who live by the use of arms (with the exception of
Kshatriyas), 19
20. Nor (that of men) who live by letting lodgings or land.
21. A (professional) physician is a person whose food must not be eaten, 21
22. (Also) a usurer, 22
23. (Also) a Brâhmana who has performed the Dîkshanîyeshti (or initiatory
ceremony of the Soma-sacrifice) before he has bought the king (Soma). 23
24. (The food given by a person who has performed the Dîkshanîyeshti may be
eaten), when the victim sacred to Agni and Soma has been slain.
25. Or after that the omentum of the victim (sacred to Agni and Soma) has
been offered. 25
26. For a Brâhmana declares, 'Or they may eat of the remainder of the
animal, after having set apart a portion for the offering.'
27. A eunuch (is a person whose food must not be eaten), 27
28. (Likewise) the (professional) messenger employed by a king (or others), 28
29. (Likewise a Brâhmana) who offers substances that are not fit for a
sacrifice, 29
30. (Likewise) a spy, 30
31. (Also) a person who has become an ascetic without (being authorized
thereto by) the rules (of the law), 31
32. (Also) he who forsakes the sacred fires without performing the sacrifice
necessary on that occasion), 32
33. Likewise a learned Brâhmana who avoids everybody, or eats the food of
anybody, or neglects the (daily) recitation of the Veda, (and) he whose (only
living) wife is of the Sûdra caste. 33
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PRASNA I, PATALA 6, KHANDA 19.
1. A drunkard, a madman, a prisoner, he who learns the Veda from his son, a
creditor who sits with his debtor (hindering the fulfilment of his duties), a
debtor who thus sits (with his creditor, are persons whose food must not be
eaten) as long as they are thus engaged or in that state. 1
2. Who (then) are those whose food may be eaten? 2
3. Kanva declares, that it is he who wishes to give.
4. Kautsa declares, that it is he who is holy. 4
5. Vârshyâyani declares, that it is every giver (of food).
6. For if guilt remains fixed on the man (who committed a crime, then food
given by a sinner) may be eaten (because the guilt cannot leave the sinner). But
if guilt can leave (the sinner at any time, then food given by the sinner may be
eaten because) he becomes pure by the gift (which he makes).
7. Offered food, which is pure, may be eaten, according to Eka, Kunika, Kânva,
Kutsa, and Pushkarasâdi.
8. Vârshyâyani's opinion is, that (food) given unasked (may be accepted)
from anybody.
9. (Food offered) willingly by a holy man may be eaten.
10. Food given unwillingly by a holy man ought not to be eaten. 10
11. Food offered unasked by any person whatsoever may be eaten,
12. 'But not if it be given after an express previous announcement;' thus
says Hârita.
13. Now they quote also in a Purâna the following two verses: 13
'The Lord of creatures has declared, that food offered unasked and brought by
the giver himself, may be eaten, though (the giver be) a sinner, provided the
gift has not been announced beforehand. The Manes of the ancestors of that man
who spurns such food, do not eat (his oblations) for fifteen years, nor does the
fire carry his offerings (to the gods).'
14. (Another verse from a Purâna declares): 'The food given by a physician,
a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be
eaten.' 14
15. Now (in confirmation of this) they quote (the following verse): 'The
murderer of a Brâhmana learned in the Veda heaps his guilt on his guest, an
innocent man on his calumniator, a thief set at liberty on the king, and the
petitioner on him who makes false promises.' 15
PRASNA I, PATALA 7, KHANDA 20
1. He shall not fulfil his sacred duties merely in order to acquire these
worldly objects (as fame, gain, and honour).
2. For when they ought to bring rewards, (duties thus fulfilled) become
fruitless.
3. (Worldly benefits) are produced as accessories (to the fulfilment of the
law), just as in the case of a mango tree, which is planted in order to obtain
fruit, shade and fragrance (are accessory advantages).
4. But if (worldly advantages) are not produced, (then at least) the sacred
duties have been fulfilled.
5. Let him not become irritated at, nor be deceived by the speeches of
hypocrites, of rogues, of infidels, and of fools.
6. For Virtue and Sin do not go about and say, 'Here we are;' nor do gods,
Gandharvas, or Manes say (to men), 'This is virtue, that is sin.'
7. But that is virtue, the practice of which wise men of the three twice-born
castes praise; what they blame, is sin. 7
8. He shall regulate his course of action according to the conduct which in
all countries is unanimously approved by men of the three twice-born castes, who
have been properly obedient (to their teachers), who are aged, of subdued
senses, neither given to avarice, nor hypocrites. 8
9. Acting thus he will gain both worlds.
10. Trade is not lawful for a Brâhmana.
11. In times of distress he may trade in lawful merchandise, avoiding the
following (kinds), that are forbidden: 11
12. (Particularly) men, condiments and liquids, colours, perfumes, food,
skins, heifers, substances 12
used for glueing (such as lac), water, young cornstalks, substances from
which spirituous liquor may be extracted, red and black pepper, corn, flesh,
arms, and the hope of rewards for meritorious deeds.
13. Among (the various kinds of) grain he shall especially not sell sesamum
or rice (except he have grown them himself). 13
14. The exchange of the one of these (abovementioned goods) for the other is
likewise unlawful.
15. But food (may be exchanged) for food, and slaves for slaves, and
condiments for condiments, and perfumes for perfumes, and learning for learning. 15
16. Let him traffic with lawful merchandise which he has not bought,
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PRASNA I, PATALA 7, KHANDA 21.
1. With Muñga-grass, Balbaga-grass (and articles made of them), roots, and
fruits,
2. And with (other kinds of) grass and wood which have not been worked up
(into objects of use). 2
3. He shall not be too eager (after such a livelihood).
4. If he obtains (another lawful) livelihood, he shall leave off (trading). 4
5. Intercourse with fallen men is not ordained, 5
6. Nor with Apapâtras. 6
7. Now (follows the enumeration of) the actions which cause loss of caste
(Patanîya).
8. (These are) stealing (gold), crimes whereby one becomes an Abhisasta,
homicide, neglect of the Vedas, causing abortion, incestuous connection with
relations born from the same womb as one's mother or father, and with the
offspring of such persons, drinking spirituous liquor, and intercourse with
persons the intercourse with whom is forbidden. 8
9. That man falls who has connection with a female friend of a female Guru,
or with a female friend of a male Guru, or with any married woman. 9
10. Some (teachers declare), that he does not fall by having connection with
any other married female except his teacher's wife. 10
11. Constant commission of (other) sins (besides those enumerated above) also
causes a man to lose his caste.
12. Now follows (the enumeration of) the acts which make men impure
(Asukikara).
13. (These are) the cohabitation of Aryan women with Sûdras,
14. Eating the flesh of forbidden (creatures),
15. As of a dog, a man, village cocks or pigs, carnivorous animals,
16. Eating the excrements of men,
17. Eating what is left by a Sûdra, the cohabitation of Aryans with Apapâtra
women.
18. Some declare, that these acts also cause a man to lose his caste.
19. Other acts besides those (enumerated) are causes of impurity.
20. He who learns (that a man has) committed a sin, shall not be the first to
make it known to others; but he shall avoid the (sinner), when performing
religious ceremonies. 20
PRASNA I, PATALA 8, KHANDA 22.
1. He shall employ the means which tend to the acquisition of (the knowledge
of) the Âtman, which are attended by the consequent (destruction of the
passions, and) which prevent the wandering (of the mind from its object, and fix
it on the contemplation of the Âtman). 1
2. There is no higher (object) than the attainment of (the knowledge of the)
Âtman. 2
3. We shall quote the verses (from the Veda) 3
which refer to the attainment of (the knowledge of) the Âtman.
4. All living creatures are the dwelling of him who lies enveloped in matter,
who is immortal and who is spotless. Those become immortal who worship him who
is immovable and lives in a movable dwelling. 4
5. Despising all that which in this world is called an object (of the senses)
a wise man shall strive after the (knowledge of the) Âtman. 5
6. O pupil, I, who had not recognised in my own self the great self-luminous,
universal, (absolutely) free Âtman, which must be obtained without the
mediation of anything else, desired (to find) it in others (the senses). (But
now as I have obtained the pure knowledge, I do so no more.) Therefore follow
thou also this good road that leads to welfare (salvation), and not the one that
leads into misfortune (new births). 6
7. It is he who is the eternal part in all creatures, whose essence is
wisdom, who is immortal, unchangeable, destitute of limbs, of voice, of the
(subtle) body, 7
(even) of touch, exceedingly pure; he is the universe, he is the highest
goal; (he dwells in the middle of the body as) the Vishuvat day is (the middle
of a Sattra-sacrifice); he, indeed, is (accessible to all) like a town
intersected by many streets.
8. He who meditates on him, and everywhere and always lives according to his
(commandments), and who, full of devotion, sees him who is difficult to be seen
and subtle, will rejoice in (his) heaven. 8
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PRASNA I, PATALA 8, KHANDA 23.
1. That Brâhmana, who is wise and recognises all creatures to be in the
Âtman,
who pondering (thereon) does not become bewildered, and who recognises the Âtman
in every (created) thing, shines, indeed, in heaven.
2. He, who is intelligence itself and subtler than the thread of the lotus-fibre,
pervades the universe, and who, unchangeable and larger than the earth, contains
the universe; he, who is different from the knowledge of this world, obtained by
the senses and identical with its objects, possesses the highest (form
consisting of absolute knowledge). From him, who divides himself, spring all
(created) bodies. He is the primary cause, he is eternal, he is unchangeable. 2
3. But the eradication of the faults is brought about in this life by the
means (called Yoga). A wise man who has eradicated the (faults) which destroy
the creatures, obtains salvation.
4. Now we will enumerate the faults which tend to destroy the creatures.
5. (These are) anger, exultation, grumbling, covetousness, perplexity, doing
injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, neglect
to keep the senses in subjection, neglect to concentrate the mind. The
eradication of these (faults) takes place through the means of (salvation
called) Yoga.
6. Freedom from anger, from exultation, from grumbling, from covetousness,
from perplexity, from hypocrisy (and) hurtfulness; truthfulness, moderation in
eating, silencing a slander, freedom from envy, self-denying liberality,
avoiding to accept gifts, uprightness, affability, extinction of the passions,
subjection of the senses, peace with all created beings, concentration (of the
mind on the contemplation of the Âtman), regulation of one's conduct according
to that of the Âryas, peacefulness and contentedness;--these (good qualities)
have been settled by the agreement (of the wise) for all (the four) orders; he
who, according to the precepts of the sacred law, practises these, enters the
universal soul.
PRASNA I, PATALA 9, KHANDA 24.
1. He who has killed a Kshatriya shall give a thousand cows (to Brâhmanas)
for the expiation of his sin. 1
2. (He shall give) a hundred cows for a Vaisya, 2
3. Ten for a Sûdra, 3
4. And in every one (of these cases) one bull (must be given) in excess (of
the number of cows) for the sake of expiation.
5. And if women of the (three castes mentioned have been slain) the same
(composition must be paid).
6. He who has slain a man belonging to the two (first-mentioned castes) who
has studied the Veda, or had been initiated for the performance of a
Soma-sacrifice, becomes an Abhisasta. 6
7. And (he is called an Abhisasta) who has slain a man belonging merely to
the Brâhmana caste (though he has not studied the Veda or been initiated for a
Soma-sacrifice),
8. Likewise he who has destroyed an embryo of a (Brâhmana, even though its
sex be) undistinguishable,
9. Or a woman (of the Brâhmana caste) during her courses. 9
10. (Now follows) the penance for him (who is an Abhisasta).
11. He (himself) shall erect a hut in the forest, restrain his speech, carry
(on his stick) the skull (of the person slain) like a flag, and cover the space
from his navel to his knees with a quarter of a piece of hempen cloth. 11
12. The path for him when he goes to a village, is the space between the
tracks (of the wheels).
13. And if he sees another (Ârya), he shall step out of the road (to the
distance of two yards).
14. He shall go to the village, carrying a broken tray of metal of an
inferior quality.
15. He may go to seven houses only, (crying,) 'Who will give alms to an
Abhisasta?'
16. That is (the way in which he must gain) his livelihood.
17. If he does not obtain anything (at the seven houses), he must fast.
18. And (whilst performing this penance) he must tend cows.
19. When they leave and enter the village, that is the second occasion (on
which he may enter) the village.
20. After having performed (this penance) for twelve years, he must perform)
the ceremony known (by custom), through which he is re-admitted into the society
of the good. 20
21. Or (after having performed the twelve years' penance), he may build a hut
on the path of robbers, and live there, trying to take from them the cows of
Brâhmanas.
He is free (from his sin), when thrice he has been defeated by them, or when he
has vanquished them. 21
22. Or he is freed (from his sin), if (after the twelve years' penance) he
bathes (with the priests) at the end of a horse-sacrifice. 22
23. This very same (penance is ordained) for him who, when his duty and love
of gain come into conflict, chooses the gain. 23
24. If he has slain a Guru or a Brâhmana, who has studied the Veda and
finished the ceremonies of a Soma-sacrifice, he shall live according to this
very same rule until his last breath. 24
25. He cannot be purified in this life. But his sin is removed (after death). 25
PRASNA I, PATALA 9, KHANDA 25.
1. He who has had connection with a Guru's wife shall cut off his organ
together with the testicles, take them into his joined hands and walk towards
the south without stopping, until he falls down dead. 1
2. Or he may die embracing a heated metal image of a woman. 2
3. A drinker of spirituous liquor shall drink exceedingly hot liquor so that
he dies. 3
4. A thief shall go to the king with flying hair, carrying a club on his
shoulder, and tell him his deed. He (the king) shall give him a blow with that
(club). If the thief dies, his sin is expiated. 4
5. If he is forgiven (by the king), the guilt falls upon him who forgives
him, 5
6. Or he may throw himself into the fire, or perform repeatedly severe
austerities, 6
7. Or he may kill himself by diminishing daily his portion of food,
8. Or he may perform Krikkhra penances (uninterruptedly) for one year. 8
9. Now they quote also (the following verse): 9
10. Those who have committed a theft (of gold), drunk spirituous liquor, or
had connection with a Guru's wife, but not those who have slain a Brâhmana,
shall eat every fourth meal-time a little food, bathe at the times of the three
libations (morning, noon, and evening), passing the day standing and the night
sitting. After the lapse of three years they throw off their guilt.
11. (A man of any caste) excepting the first, who has slain a man of the
first caste, shall go on a battle-field and place himself (between the two
hostile armies). There they shall kill him (and thereby he becomes pure). 11
12. Or such a sinner may tear from his body and make the priest offer as a
burnt-offering his hair, skin, flesh, and the rest, and then throw himself into
the fire. 12
13. If a crow, a chameleon, a peacock, a Brâhmanî duck, a swan, the vulture
called Bhâsa, a frog, an ichneumon, a musk-rat, or a dog has been killed, then
the same penance as for a Sûdra must be performed13
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PRASNA I, PATALA 9, KHANDA 26.
1. (The same penance must be performed), if a milch-cow or a full-grown ox
(has been slain), without a reason. 1
2. And for other animals (which have no bones), if an ox-load of them has
been killed. 2
3. He who abuses a person who (on account of his venerability) ought not to
be abused, or speaks an untruth (regarding any small matter) must abstain for
three days from milk, pungent condiments, and salt. 3
4. (If the same sins have been committed) by a Sûdra, he must fast for seven
days.
5. And the same (penances must also be performed) by women, (but not those
which follow). 5
6. He who cuts off a limb of a person for whose murder he would become an
Abhisasta (must perform the penance prescribed for killing a Sûdra), if the
life (of the person injured) has not been endangered.
7. He who has been guilty of conduct unworthy of an Aryan, of calumniating
others, of actions contrary to the rule of conduct, of eating or drinking things
forbidden, of connection with a woman of the Sûdra caste, of an unnatural
crime, of performing; magic rites with intent (to harm his enemies) or (of
hurting others) unintentionally, shall bathe and sprinkle himself with water,
reciting the (seven) verses addressed to the Waters, or the verses addressed to
Varuna, or (other verses chosen from the Anuvâka, called) Pavitra, in
proportion to the frequency with which the crime has been committed. 7
8. A (student) who has broken the vow of chastity, shall offer to Nirriti an
ass, according to the manner of the Pâkayagña-rites. 8
9. A Sûdra shall eat (the remainder) of that (offering).
10. (Now follows) the penance for him who transgresses the rules of
studentship.
11. He shall for a year serve his teacher silently, emitting speech only
during the daily study (of the Veda, in announcing necessary business to) his
teacher or his teacher's wife, and whilst collecting alms.
12. The following penances) which we are going to proclaim, may be performed
for the same sin, and 12
also for other sinful acts, which do not cause loss of caste.
13. He may either offer oblations to Kâma and Manyu (with the following two
Mantras), 'Kâma (passion) has done it; Manyu (anger) has done it.' Or he may
mutter (these Mantras). 13
14. Or, after having eaten sesamum or fasted on the days of the full and new
moon he may, on the following day bathe, and stopping his breath, repeat the Gâyatrî
one thousand times, or he may do so without stopping his breath.
PRASNA I, PATALA 9, KHANDA 27
1. After having eaten sesamum or having fasted on the full moon day of the
month Srâvana July-August), he may on the following day bathe in the water of a
great river and offer (a burnt-oblation of) one thousand pieces of sacred fuel,
whilst. reciting the Gâyatrî, or he may mutter (the Gâyatrî) as many times. 1
2. Or he may perform Ishtis and Soma-sacrifices for the sake of purifying
himself (from his sins), 2
3. After having eaten forbidden food, he must fast, until his entrails are
empty. 3
4. That is (generally) attained after seven days.
5. Or he may during winter and during the dewy season (November-March) bathe in cold water both morning and evening.
6. Or he may perform a Krikkhra penance, which lasts twelve days.
7. The rule for the Krikkhra penance of twelve days (is the following): For
three days he must not eat in the evening, and then for three days not in the
morning; for three days he must live on food which has been given unasked, and
three days he must not eat anything. 7
8. If he repeats this for a year, that is called a Krikkhra penance, which
lasts for a year.
9. Now follows another penance. He who has committed even a great many sins
which do not cause him to fall, becomes free from guilt, if, fasting, he recites
the entire Sâkhâ of his Veda three times consecutively. 9
10. He who cohabits with a non-Aryan woman, he who lends money at interest,
he who drinks (other) spirituous liquors (than Surâ), he who praises everybody
in a manner unworthy of a Brâhmana, shall sit on grass, allowing his back to be
scorched (by the sun).
11. A Brâhmana removes the sin which he committed by serving one day and
night (a man of) the black race, if he bathes for three years, eating at every
fourth meal-time. 11
PRASNA I, PATALA 10, KHANDA 28.
1. He who, under any conditions whatsoever, covets (and takes) another man's
possessions is a thief; thus (teach) Kautsa and Hârita as well as Kanva and
Pushkarasâdi.
2. Vârshyâyani declares, that there are exceptions to this law, in regard
to some possessions.
3. (E.g.) seeds ripening in the pod, food for a draught-ox; (if these are
taken), the owners (ought) not (to) forbid it. 3
4. To take even these things in too great a quantity is sinful.
5. Hârita declares, that in every case the permission (of the owner must be
obtained) first.
6. He shall not go to visit a fallen teacher or blood relation.
7. Nor shall he accept the (means for procuring) enjoyments from such a
person. 7
8. If he meets them accidentally he shall silently embrace (their feet) and
pass on.
9. A mother does very many acts for her son, therefore he must constantly
serve her, though she be fallen.
10. But (there shall be) no communion (with a fallen mother) in acts
performed for the acquisition of spiritual merit.
11. Enjoyments taken unrighteously he shall give up; he shall say, 'I and sin
(do not dwell together).' Clothing himself with a garment reaching from the
navel down to the knee, bathing daily, morn, noon, and evening, eating food
which contains neither milk nor pungent condiments, nor salt, he shall not enter
a house for twelve years. 11
12. After that he (may be) purified.
13. Then he may have intercourse with Aryans.
14. This penance may also be employed in the case of the other crimes which
cause loss of caste (for which no penance has been ordained above).
15. But the violator of a Guru's bed shall enter a hollow iron image and,
having caused a fire to be lit on both sides, he shall burn himself. 15
16. According to Hârita, this (last-mentioned penance must) not (be
performed).
17. For he who takes his own or another's life becomes an
Abhisasta.
18. He (the violator of a Guru's bed) shall perform to his last breath (the
penance) prescribed by that rule (Sûtra 11). He cannot be purified in this
world. But (after death) his sin is taken away.
19. He who has unjustly forsaken his wife shall put on an ass's skin, with
the hair turned outside, and beg in seven houses, saying, 'Give alms to him who
forsook his wife.' That shall be his livelihood for six months.
20. But if a wife forsakes her husband, she shall perform the twelve-night Krikkhra penance for as long a time.
21. He who has killed a Bhrûna (a man learned in the Vedas and Vedâṅgas
and skilled in the performance of the rites) shall put on the skin of a dog or
of an ass, with the hair turned outside, and take a human skull for his
drinking-vessel,
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PRASNA I, PATALA 10, KHANDA 29.
1. And he shall take the foot of a bed instead of a staff and, proclaiming
the name of his deed, he shall go about (saying), 'Who (gives) alms to the
murderer of a Bhrûna?' Obtaining thus his livelihood in the village, he shall
dwell in an empty house or under a tree, (knowing that) he is not allowed to
have intercourse with Aryans. According to this rule he shall act until his last
breath. He cannot be purified in this world. But (after death) his sin is taken
away.
2. He even who slays unintentionally, reaps nevertheless the result of his
sin.
3. (His guilt is) greater, (if he slays) intentionally.
4. The same (principle applies) also to other sinful actions,
5. And also to good works. 5
6. A Brâhmana shall not take a weapon into his hand, though he be only
desirous of examining it.
7. In a Purâna (it has been declared), that he who slays an assailant does not sin, for (in that case) wrath meets wrath.
8. But Abhisastas shall live together in dwellings (outside the village);
considering this their lawful (mode of life), they shall sacrifice for each
other, teach each other, and marry amongst each other.
9. If they have begot sons, let them. say to them: 'Go out from amongst us,
for thus the Âryas, (throwing the guilt) upon us, will receive you (amongst
their number).' 9
10. For the organs do not become impure together with the man.
11. (The truth of) that may be learned from this (parallel case); a man
deficient in limbs begets a son who possesses the full number of limbs. 11
12. Hârita declares that this is wrong.
13. A wife is similar to the vessel which contains the curds (for the
sacrifice). 13
14. For if one makes impure milk curdle (by mixing it with whey and water) in
a milk-vessel and stirs it, no sacrificial rite can be performed with (the curds
produced from) that. Just so no intercourse can be allowed with the impure seed which comes (from an
Abhisasta).
15. Sorcery and curses (employed against a Brâhmana) cause a man to become
impure, but not loss of caste.
16. Hârita declares that they cause loss of caste.
17. But crimes causing impurity must be expiated, (when no particular penance
is prescribed,) by performing the penance enjoined for crimes causing loss of
caste during twelve months, or twelve half months, or twelve twelve-nights, or
twelve se’nnights, or twelve times three days, or twelve days, or seven days,
or three days, or one day.
18. Thus acts causing impurity must be expiated according to the manner in
which the (sinful) act has been committed (whether intentionally or
unintentionally).
PRASNA I, PATALA 11, KHANDA 30.
1. Some declare, that a student shall bathe after (having acquired) the
knowledge of the Veda, (however long or short the time of his studentship may
have been). 1
2. (He may) also (bathe) after having kept the student's vow for forty-eight,
(thirty-six or twenty-four) years, (though he may not have mastered the Veda).
Some declare, that the student (shall bathe) after (having acquired) the
knowledge of the Veda and after (the expiration of) his vow.
4. To all those persons who have bathed (In accordance with any of the above
rules must be shown) the honour clue to a Snâtaka.
5. The reverence (shown to a Snâtaka) brings, however, different rewards
according to the degree of devotion or of learning (possessed by the person
honoured).
6. Now follow the observances (chiefly to be kept) by a Snâtaka.
7. He shall usually enter the village and leave it by the eastern or the
northern gate.
8. During the morning and evening twilights, he shall sit outside the
village, and not speak anything (referring to worldly matters).
9. (But an Agnihotrî, who is occupied at home by oblations in the morning
and evening, must not go out; for) in the case of a conflict (of duties), that
enjoined by the Veda is the more important.
10. He shall avoid all dyed dresses, 10
11. And all naturally black cloth.
12. He shall wear a dress that is neither shining,
13. Nor despicable, if he is able (to afford it). 13
14. And in the day-time he shall avoid to wrap up his head, except when
voiding excrements.
15. But when voiding excrements, he shall envelop his head and place some
(grass or the like) on the ground. 15
16. He shall not void excrements in the shade (of a tree, where travellers
rest).
17. But he may discharge urine on his own shadow.
18. He shall not void excrements with his shoes on, nor on a ploughed field,
nor on a path, nor in water. 18
19. He shall also avoid to spit into, or to have connection with a woman in
water. 19
20. He shall not void excrements facing the fire, the sun, water, a Brâhmana,
cows, or (images of) the gods. 20
21. He shall avoid to clean his body from excrements with a stone, a clod of
earth, or with (boughs of) herbs or trees which he has broken off, whilst they
were on the tree and full of sap.
22. If possible, he shall not stretch out his feet towards a fire, water, a
Brâhmana, a cow, (iniages of) the gods, a door, or against the wind. 22
23. Now they quote also (the following verse):
PRASNA I, PATALA 11, KHANDA 31.
1. He shall eat facing the east, void fæces facing, the south, discharge
urine facing the north, and wash his feet turned towards the west.
2. He shall void excrements far from his house, having gone towards the south
or south-west. 2
3. But after sunset he must not void excrements outside the village or far
from his house.
4. And as long as he is impure he (shall avoid) to pronounce the names of the
gods.
5. And he shall not speak evil of the gods or of the king. 5
6. He shall not touch with his foot a Brâhmana, a cow, nor any other
(venerable beings).
7. (Nor shall he touch them) with his hand, except for particular reasons.
8. He shall not mention the blemishes of a cow, of sacrificial presents, or
of a girl. 8
9. And he shall not announce it (to the owner) if a cow does damage (by
eating corn or grass in a field).
10. (Nor shall he call attention to it) if a cow is together with her calf,
except for a particular reason.
11. And of a cow which is not a milch-cow he shall not say, 'She is not a
milch-cow.' He must say, 'This is a cow which will become a milch-cow.'
12. He shall not call 'lucky' that which is lucky. He shall call it 'a mercy,
a blessing.' 12
13. He shall not step over a rope to which a calf (or cow) is tied. 13
14. He shall not pass between the posts from which a swing is suspended. 14
15. (In company) he shall not say, 'This person is my enemy.' If he says, 'This person is my enemy,' he will raise for
himself an enemy, who will show his hatred.
16. If he sees a rainbow, he must not say to others, 'Here is Indra's bow.' 16
17. He shall not count (a flock of) birds. 17
18. He shall avoid to look at the sun when he rises or sets. 18
19. During the day the sun protects the creatures, during the night the moon.
Therefore let him eagerly strive to protect himself on the night of the new moon
by purity, continence, and rites adapted for the season.
20. For during that night the sun and the moon dwell together.
21. He shall not enter the village by a by path. If he enters it thus, he
shall mutter this Rik-verse, 'Praise be to Rudra, the lord of the dwelling,' or
some other (verse) addressed to Rudra. 21
22. He shall not (ordinarily) give the residue of his food to a person who is
not a Brâhmana. When he gives it (to such a one), he shall clean his teeth and
give (the food) after having placed in it (the dirt from his teeth). 22
23. And let him avoid the faults that destroy the creatures, such as anger
and the like. 23
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PRASNA I, PATALA 11, KHANDA 32.
1. Let him who teaches, avoid connubial intercourse during the rainy season
and in autumn. 1
2. And if he has had connection (with his wife), he shall not lie with her
during the whole night 2
3. He shall not teach whilst he is lying on a bed.
4. Nor shall he teach (sitting) on that couch on which he lies (at night with
his wife).
5. He shall not show himself adorned with a garland, or anointed with
ointments. 5
6. At night he shall always adorn himself for his wife.
7. Let him not submerge his head together with his body (in bathing),
8. And (let him avoid) to bathe after sunset.
9. Let him avoid to use a seat, clogs, sticks for cleaning the teeth, (and
other utensils) made of Palâsa-wood.
10. Let him avoid to praise (himself) before his teacher, saying, 'I have
properly bathed or the like.'
11. Let him be awake from midnight.
12. Let him not study (or teach) in the middle of the night; but (he may
point out) their duties to his pupils.
13. Or (he may) by himself mentally (repeat the sacred texts).
14. After midnight he may teach.
15. When he has risen (at midnight, and taught) during the third watch of the
night, let him not lie down again (saying), 'Studying is forbidden.' 15
16. At his pleasure he may (sleep) leaning (against a post or the like).
17. Or he may mentally repeat (the sacred texts).
18. Let him not visit inferior men (such as Nishâdas), nor countries which
are inhabited by them, 18
19. Nor assemblies and crowds.
20. If he has entered a crowd, he shall leave it, turning his right hand
towards the crowd.
21. Nor shall he enter towns frequently.
22. Let him not answer directly a question (that is difficult to decide).
23. Now they quote also (the following verse):
24. (The foolish decision) of a person who decides wrongly destroys his
ancestors and his future happiness, it harms his children, cattle, and house.
'Oh Dharmaprahrâda, (this deed belongs) not to Kumâlana!' thus decided Death,
weeping, the question (addressed to him by the Rishi). 24
25. Let him not ascend a carriage yoked with asses; and let him avoid to
ascend or to descend from vehicles in difficult places.
26. And (let him avoid) to cross a river swimming. 26
27. And (let him avoid) ships of doubtful (solidity).
28. He shall avoid cutting grass, crushing clods of earth, and spitting,
without a particular reason, 28
29. And whatever else they forbid.
Suggested Further Reading
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| Source: The Sacred Laws of the
Âryas translated by Georg Bühler Part I: Âpastamba and
Guatama (Sacred Books of the East, Volume 2.) [1879]. The text
has been reproduced and reformatted from Sacred-texts.com by
Jayaram V for Hinduwebsite.com. While we have made every effort
to reproduce the text correctly, we do not guarantee or accept
any responsibility for any errors or omissions or inaccuracies
in the reproduction of this text. |
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