The Apastamba Sutras - Prasna I

PRASNA I, PATALA 1, KHANDA 2.

1. For as many years as there are uninitiated persons, reckoning (one year) for each ancestor (and the person to be initiated himself),

2. (They should bathe daily reciting) the seven 2 Pâvamânîs, beginning with 'If near or far,' the Yagushpavitra, ('May the waters, the mothers purify us,' &c.) the Sâmapavitra, ('With what help assists,' &c.), and the Âṅgirasapavitra ('A swan, dwelling in purity'),

3. Or also reciting the Vyâhritis (om, bhûh, bhuvah, suvah).

4. After that (such a person) may be taught (the Veda).

5. But those whose great-grandfather's (grandfather's and father's) initiation is not remembered, are called 'burial-grounds.'

6. Intercourse, dining, and intermarriage with them should be avoided. For them, if they like, the (following) penance (is prescribed). (Such a man) shall keep for twelve years the rules prescribed for a student who is studying the three Vedas. Afterwards he may be initiated. Then he shall bathe, reciting the Pâvamânîs and the other (texts mentioned above, I, 1, 2, 2).

7. Then he may be instructed in the duties of a householder.

8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.

9. When he has finished this (study of the Grihya-mantras), he may be initiated (after having performed the penance prescribed) for the first neglect (I, 1, 1, 28).

10. Afterwards (everything is performed) as in the case of a regular initiation. 10 He who has been initiated shall dwell as a religious student in the house of his teacher, 11

12. For forty-eight years (if he learns all the four Vedas), 12

13. (Or) a quarter less (i.e. for thirty-six years),

14. (Or) less by half (i.e. for twenty-four years),

15. (Or) three quarters less (i.e. for twelve years),

16. Twelve years (should be) the shortest time (for his residence with his teacher). 16

17. A student who studies the sacred science shall not dwell with anybody else (than his teacher). 17

18. Now (follow) the rules for the studentship.

19. He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste. 19

20. He shall do what is serviceable to his teacher, he shall not contradict him. 20

21. He shall always occupy a couch or seat lower (than that of his teacher). 21

22. He shall not eat food offered (at a sacrifice to the gods or the Manes),

23. Nor pungent condiments, salt, honey, or meat. 23

24. He shall not sleep in the day-time.

25. He shall not use perfumes. 25

26. He shall preserve chastity. 26

27. He shall not embellish himself (by using ointments and the like). 27

28. He shall not wash his body (with hot water for pleasure).

29. But, if it is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru. 29

30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick. 30

31. He shall wear all his hair tied in one braid. 31

32. Or let him make a braid of the lock on the crown of the head, and shave the rest of the hair.

33. The girdle of a Brâhmana shall be made of Muñga grass, and consist of three strings; if possible, (the strings) should be twisted to the right. 33

34. A bowstring (should be the girdle) of a Kshatriya,

35. Or a string of Muñga grass in which pieces of iron have been tied.

36. A wool thread (shall be the girdle) of a Vaisya,

37. Or a rope used for yoking the oxen to the plough, or a stringy made of Tamala-bark.

38. The staff worn by a Brâhmana should be made of Palâsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Bâdara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice). 38

39. (He shall wear) a cloth (to cover his nakedness). 39

40. (It shall be made) of hemp for a Brâhmana, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya). 40

41. Some declare that the (upper) garment (of a Brâhmana) should be dyed with red Lodh, 41

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),

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

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?'

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

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;

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

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 mo