Dress of students - continued
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.
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.
10. But (I, Âpastamba, say), let him wear a skin only as his upper garment.
Rules - conduct of student
11. Let him not look at dancing.
12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).
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.
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;
20. Modest;
21. Possessed of self-command
22. Energetic;
23. Free from anger;
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.
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).
28. A Brâhmana shall beg, prefacing (his request) by the word 'Lady';
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.
32. He may eat (the food) after having been ordered to do so by his teacher.
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).
35. He shall not beg for his own sake (alone).
36. After he has eaten, he himself shall clean his dish.
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;
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
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).
45. To him (the teacher) the (student) shall offer (a portion of the alms),
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Paraphrase by KVSSNRao
The upper cloth of a Kshatriya is to dyed with madder, and that of a Vaisya dyed with turmeric. The skin worn by a Brâhmana shall be that of a common deer or of a black doe. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.The skin worn by a Kshatriya shall be that of a spotted deer and the skin worn by a Vaisya shall be that of a he-goat. The skin of a sheep is fit to be worn by all castes, and a blanket made of wool.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). But (Âpastamba, saya), let him wear a skin only as his upper garment.
The student should not look at dancing, should not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).He should not be addicted to gossiping. He should be discreet and should not do anything for his own pleasure in places which his teacher frequents.
Talk with women must be restricted as his purpose requires.
The vedic student has to be forgiving, modest, energetic and be untired in fulfilling his duties;He should be free from anger and free from envy.
He shall go begging with a vessel in the morning and in the evening, He may beg from everybody except low-caste people unfit for association (with Âryas) and Abhisastas.According to a Brâhmana, a woman should not refuse alms to the crowd of students; for amongst those (who come to beg), there might be one of the devout kind, who can take away her prosperity. Alms (shall) not (be considered) leavings (and be rejected) by inference from their appearance), but on the strength of ocular or oral testimony (only).
A Brâhmana shall beg, prefacing (his request) by the word 'Lady'; A Kshatriya (inserting the word) 'Lady' in the middle (between the words 'give alms'); . A Vaisya, adding the word 'Lady' (at the end of the formula).
The pupil shall place the alms before his teacher and offer them to him. He may eat (the food) after having been ordered to do so by his teacher. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family. 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).He shall not beg for his own sake (alone).
After he has eaten, he himself shall clean his dish.and he shall leave no residue (in his dish). If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground; or he may throw it into the water; or he may place (all that remains in a pot), and put it down near an (uninitiated) Ârya; or (he may put it down) near a Sûdra slave (belonging to his teacher). If (the pupil) is on a journey, he shall throwa part of the alms into the fire and eat (the remainder).
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). 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).
To him (the teacher) the (student) shall offer (a portion of the alms),
For Part 4
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-4-prasna-i-khanda.html
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