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).
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,
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).
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.
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.
19. He shall also avoid to spit into, or to have connection with a woman in water.
20. He shall not void excrements facing the fire, the sun, water, a Brâhmana, cows, or (images of) the gods.
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.
23. Now they quote also (the following verse):
Tuesday, August 28, 2007
Part 29 Apastambha-Sutras
Pnenance/Penalties
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.
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).'
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.
12. Hârita declares that this is wrong.
13. A wife is similar to the vessel which contains the curds (for the sacrifice).
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).
-------------------------
Thought by Nrao
Children will join back their caste
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).'
10. For the organs do not become impure together with the man
---------------------------
For Part 30
http://grihyasutras.blogspot.com/2007/08/part-30-apastamba-sutra.html
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.
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).'
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.
12. Hârita declares that this is wrong.
13. A wife is similar to the vessel which contains the curds (for the sacrifice).
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).
-------------------------
Thought by Nrao
Children will join back their caste
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).'
10. For the organs do not become impure together with the man
---------------------------
For Part 30
http://grihyasutras.blogspot.com/2007/08/part-30-apastamba-sutra.html
Part 28 Apastambha-Sutras
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.
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.
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.
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.
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 Vedângas 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,
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.
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.
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.
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.
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 Vedângas 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,
part 27 Apastamba-sutra
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.
2. Or he may perform Ishtis and Soma-sacrifices for the sake of purifying himself (from his sins),
3. After having eaten forbidden food, he must fast, until his entrails are empty.
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.
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.
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.
2. Or he may perform Ishtis and Soma-sacrifices for the sake of purifying himself (from his sins),
3. After having eaten forbidden food, he must fast, until his entrails are empty.
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.
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.
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.
Part 26 Apastamba
Penance for some more crimes/sins
1. (The same penance must be performed), if a milch-cow or a full-grown ox (has been slain), without a reason.
2. And for other animals (which have no bones), if an ox-load of them has been killed.
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.
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).
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.
8. A (student) who has broken the vow of chastity, shall offer to Nirriti an ass, according to the manner of the Pâkayagña-rites.
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 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).
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.
For Part 27
http://grihyasutras.blogspot.com/2007/08/part-27-apastamba-sutra.html
1. (The same penance must be performed), if a milch-cow or a full-grown ox (has been slain), without a reason.
2. And for other animals (which have no bones), if an ox-load of them has been killed.
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.
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).
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.
8. A (student) who has broken the vow of chastity, shall offer to Nirriti an ass, according to the manner of the Pâkayagña-rites.
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 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).
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.
For Part 27
http://grihyasutras.blogspot.com/2007/08/part-27-apastamba-sutra.html
Monday, August 20, 2007
Part 25 Apstambha-Sutras
Penance for theft etc. and killing of some animals
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.
2. Or he may die embracing a heated metal image of a woman.
3. A drinker of spirituous liquor shall drink exceedingly hot liquor so that he dies.
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.
5. If he is forgiven (by the king), the guilt falls upon him who forgives him,
6. Or he may throw himself into the fire, or perform repeatedly severe austerities,
7. Or he may kill himself by diminishing daily his portion of food,
8. Or he may perform Krikkhra penances (uninterruptedly) for one year.
9. Now they quote also (the following verse):
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).
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. 1
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 performed.
For Part 26
http://grihyasutras.blogspot.com/2007/08/part-26-apastamba.html
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.
2. Or he may die embracing a heated metal image of a woman.
3. A drinker of spirituous liquor shall drink exceedingly hot liquor so that he dies.
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.
5. If he is forgiven (by the king), the guilt falls upon him who forgives him,
6. Or he may throw himself into the fire, or perform repeatedly severe austerities,
7. Or he may kill himself by diminishing daily his portion of food,
8. Or he may perform Krikkhra penances (uninterruptedly) for one year.
9. Now they quote also (the following verse):
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).
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. 1
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 performed.
For Part 26
http://grihyasutras.blogspot.com/2007/08/part-26-apastamba.html
Part 24 Apastambha-Sutras
Penance for Killing persons
1. He who has killed a Kshatriya shall give a thousand cows (to Brâhmanas) for the expiation of his sin.
2. (He shall give) a hundred cows for a Vaisya,
3. Ten for a Sûdra,
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.
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.
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.
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.
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.
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.
23. This very same (penance is ordained) for him who, when his duty and love of gain come into conflict, chooses the gain.
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.
25. He cannot be purified in this life. But his sin is removed (after death).
For Part 25
http://grihyasutras.blogspot.com/2007/08/part-25-apstambha-sutras.html
1. He who has killed a Kshatriya shall give a thousand cows (to Brâhmanas) for the expiation of his sin.
2. (He shall give) a hundred cows for a Vaisya,
3. Ten for a Sûdra,
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.
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.
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.
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.
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.
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.
23. This very same (penance is ordained) for him who, when his duty and love of gain come into conflict, chooses the gain.
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.
25. He cannot be purified in this life. But his sin is removed (after death).
For Part 25
http://grihyasutras.blogspot.com/2007/08/part-25-apstambha-sutras.html
Part 23 Apstambha-Sutras
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.
Yoga
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.
For Part 24
http://grihyasutras.blogspot.com/2007/08/part-24-apstambha-sutras.html
Page 143 is first shloka
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Page 148 of the following link has the 6 shloka of this post.
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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.
Yoga
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.
For Part 24
http://grihyasutras.blogspot.com/2007/08/part-24-apstambha-sutras.html
Page 143 is first shloka
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Page 148 of the following link has the 6 shloka of this post.
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Part 22 Apstambha-Sutras
Understanding and realising the Atman
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).
2. There is no higher (object) than the attainment of (the knowledge of the) Âtman.
3. We shall quote the verses (from the Veda) 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.
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.
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).
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,
(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.
For Part 23
http://grihyasutras.blogspot.com/2007/08/part-23-apstambha-sutras.html
Page 131 of the following link starts with the first shloka of this part.
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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).
2. There is no higher (object) than the attainment of (the knowledge of the) Âtman.
3. We shall quote the verses (from the Veda) 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.
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.
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).
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,
(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.
For Part 23
http://grihyasutras.blogspot.com/2007/08/part-23-apstambha-sutras.html
Page 131 of the following link starts with the first shloka of this part.
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Part 21 Apstamba-Sutras
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).
3. He shall not be too eager (after such a livelihood).
4. If he obtains (another lawful) livelihood, he shall leave off (trading).
Fallen men
5. Intercourse with fallen men is not ordained,
6. Nor with Apapâtras.
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.
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.
10. Some (teachers declare), that he does not fall by having connection with any other married female except his teacher's wife.
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.
For Part 22
http://grihyasutras.blogspot.com/2007/08/part-22-apstambha-sutras.html
2. And with (other kinds of) grass and wood which have not been worked up (into objects of use).
3. He shall not be too eager (after such a livelihood).
4. If he obtains (another lawful) livelihood, he shall leave off (trading).
Fallen men
5. Intercourse with fallen men is not ordained,
6. Nor with Apapâtras.
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.
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.
10. Some (teachers declare), that he does not fall by having connection with any other married female except his teacher's wife.
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.
For Part 22
http://grihyasutras.blogspot.com/2007/08/part-22-apstambha-sutras.html
Apstambha-Sutras Part 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.
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.
9. Acting thus he will gain both worlds.
Trading by a Brahman
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:
12. (Particularly) men, condiments and liquids, colours, perfumes, food, skins, heifers, substances
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).
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.
16. Let him traffic with lawful merchandise which he has not bought,
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Thought by NRao
7. But that is virtue, the practice of which wise men of the three twice-born castes praise; what they blame, is sin.
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.
The above rule speaks of the necessity of collective decision making by intellectuals, government machinery and farmers and businessmen.
For Part 21
http://grihyasutras.blogspot.com/2007/08/part-21-apstamba-sutras.html
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.
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.
9. Acting thus he will gain both worlds.
Trading by a Brahman
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:
12. (Particularly) men, condiments and liquids, colours, perfumes, food, skins, heifers, substances
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).
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.
16. Let him traffic with lawful merchandise which he has not bought,
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Thought by NRao
7. But that is virtue, the practice of which wise men of the three twice-born castes praise; what they blame, is sin.
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.
The above rule speaks of the necessity of collective decision making by intellectuals, government machinery and farmers and businessmen.
For Part 21
http://grihyasutras.blogspot.com/2007/08/part-21-apstamba-sutras.html
Apstambha-Sutras Part 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.
2. Who (then) are those whose food may be eaten?
3. Kanva declares, that it is he who wishes to give.
4. Kautsa declares, that it is he who is holy.
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.
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:
'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.'
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.'
For Part 20
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-20.html
2. Who (then) are those whose food may be eaten?
3. Kanva declares, that it is he who wishes to give.
4. Kautsa declares, that it is he who is holy.
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.
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:
'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.'
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.'
For Part 20
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-20.html
Sunday, August 19, 2007
Apstambha-Sutras Part 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.
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).
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.
Rules regarding eating food by Brahmana
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).
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.
12. But when the penance has been performed, he may eat (in that house).
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).
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.
16. Food received from a multitude of givers must not be eaten,
17. Nor food offered by a general invitation (to all comers).
18. Food offered by an artisan must not be eaten,
19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas),
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,
22. (Also) a usurer,
23. (Also) a Brâhmana who has performed the Dîkshanîyeshti (or initiatory ceremony of the Soma-sacrifice) before he has bought the king (Soma).
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.
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),
28. (Likewise) the (professional) messenger employed by a king (or others),
29. (Likewise a Brâhmana) who offers substances that are not fit for a sacrifice,
30. (Likewise) a spy,
31. (Also) a person who has become an ascetic without (being authorized thereto by) the rules (of the law),
32. (Also) he who forsakes the sacred fires without performing the sacrifice necessary on that occasion),
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.
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Thought by NRao
Interesting
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.
For Part 19
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-19.html
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).
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.
Rules regarding eating food by Brahmana
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).
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.
12. But when the penance has been performed, he may eat (in that house).
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).
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.
16. Food received from a multitude of givers must not be eaten,
17. Nor food offered by a general invitation (to all comers).
18. Food offered by an artisan must not be eaten,
19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas),
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,
22. (Also) a usurer,
23. (Also) a Brâhmana who has performed the Dîkshanîyeshti (or initiatory ceremony of the Soma-sacrifice) before he has bought the king (Soma).
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.
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),
28. (Likewise) the (professional) messenger employed by a king (or others),
29. (Likewise a Brâhmana) who offers substances that are not fit for a sacrifice,
30. (Likewise) a spy,
31. (Also) a person who has become an ascetic without (being authorized thereto by) the rules (of the law),
32. (Also) he who forsakes the sacred fires without performing the sacrifice necessary on that occasion),
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.
------------------------------------------------
Thought by NRao
Interesting
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.
For Part 19
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-19.html
Part 17 Apstambha-Sutras
Rules regarding food continued
1. A Sûdra touches him, (then he shall leave off eating).
2. Nor shall he eat sitting in the same row with unworthy people.
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;
4. Nor (shall he eat) where they give him food, reviling him.
5. Nor (shall he eat) what has been smelt at by men or other (beings, as cats).
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.
12. A wooden vessel becomes pure by being scraped.
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.
17. Prepared food which has stood for a night, must neither be eaten nor drunk.
18. Nor (should prepared food) that has turned sour (be used in any way).
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.
20. (Substances which have turned) sour without being mixed with anything else (are to be avoided).
21. All intoxicating drinks are forbidden.
22. Likewise sheep's milk,
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),
24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first) ten days (after their giving birth to young ones),
25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors,
26. (Likewise) red garlic, onions, and leeks,
27. Likewise anything else which (those who are learned in the law) forbid.
28. Mushrooms ought not to be eaten; that has been declared in a Brâhmana;
29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village pigs, of Sarabhas, and of cattle.
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).
33. Amongst birds that feed thrusting forward their beak, the (heron, called) Plava (or Sakatabila, must not be eaten).
34. Carnivorous (birds are forbidden),
35. Likewise the swan, the Bhâsa, the Brâhmanî duck, and the falcon.
36. Common cranes and Sâras-cranes (are not to
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.
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.
-----------------------------------------------------
Thought by Nrao
Surprising: (But the meat) of milch-cows and oxen may be eaten.
17. Prepared food which has stood for a night, must neither be eaten nor drunk.
18. Nor (should prepared food) that has turned sour (be used in any way).
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.
for Part 18
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-18.html
1. A Sûdra touches him, (then he shall leave off eating).
2. Nor shall he eat sitting in the same row with unworthy people.
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;
4. Nor (shall he eat) where they give him food, reviling him.
5. Nor (shall he eat) what has been smelt at by men or other (beings, as cats).
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.
12. A wooden vessel becomes pure by being scraped.
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.
17. Prepared food which has stood for a night, must neither be eaten nor drunk.
18. Nor (should prepared food) that has turned sour (be used in any way).
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.
20. (Substances which have turned) sour without being mixed with anything else (are to be avoided).
21. All intoxicating drinks are forbidden.
22. Likewise sheep's milk,
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),
24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first) ten days (after their giving birth to young ones),
25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors,
26. (Likewise) red garlic, onions, and leeks,
27. Likewise anything else which (those who are learned in the law) forbid.
28. Mushrooms ought not to be eaten; that has been declared in a Brâhmana;
29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village pigs, of Sarabhas, and of cattle.
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).
33. Amongst birds that feed thrusting forward their beak, the (heron, called) Plava (or Sakatabila, must not be eaten).
34. Carnivorous (birds are forbidden),
35. Likewise the swan, the Bhâsa, the Brâhmanî duck, and the falcon.
36. Common cranes and Sâras-cranes (are not to
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.
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.
-----------------------------------------------------
Thought by Nrao
Surprising: (But the meat) of milch-cows and oxen may be eaten.
17. Prepared food which has stood for a night, must neither be eaten nor drunk.
18. Nor (should prepared food) that has turned sour (be used in any way).
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.
for Part 18
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-18.html
KHANDA 16. Apstambha-Sutras
Procedure for achaman (sipping of water)
1. He shall not drink water standing or bent forwards.
2. Sitting he shall sip water (for purification) thrice, the water penetrating to his heart.
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.
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).
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.
12. If (in talking), drops (of saliva) are perceived to fall from his mouth, then he shall sip water.
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).
15. (Or he may touch) moist cowdung, wet herbs, or moist earth.
Some rules regarding food
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.
19. (Nor shall he eat in a house) where a lying-in woman has not (yet) come out (of the lying-in chamber),
20. (Nor in a house) where a corpse lies.
21. Food touched by a (Brâhmana or other high-caste person) who is impure, becomes impure, but not unfit for eating.
22. But what has been brought (be it touched or not) by an impure Sûdra, must not be eaten,
23. Nor that food in which there is a hair,
24. Or any other unclean substance.
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),
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,
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.
33. If during his meal,
For Part 17
http://grihyasutras.blogspot.com/2007/08/part-17-apstambha-sutras.html
1. He shall not drink water standing or bent forwards.
2. Sitting he shall sip water (for purification) thrice, the water penetrating to his heart.
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.
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).
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.
12. If (in talking), drops (of saliva) are perceived to fall from his mouth, then he shall sip water.
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).
15. (Or he may touch) moist cowdung, wet herbs, or moist earth.
Some rules regarding food
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.
19. (Nor shall he eat in a house) where a lying-in woman has not (yet) come out (of the lying-in chamber),
20. (Nor in a house) where a corpse lies.
21. Food touched by a (Brâhmana or other high-caste person) who is impure, becomes impure, but not unfit for eating.
22. But what has been brought (be it touched or not) by an impure Sûdra, must not be eaten,
23. Nor that food in which there is a hair,
24. Or any other unclean substance.
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),
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,
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.
33. If during his meal,
For Part 17
http://grihyasutras.blogspot.com/2007/08/part-17-apstambha-sutras.html
BLOG MAP
BLOG MAP
Apastamba Dharma Sutra
Part 1
http://grihyasutras.blogspot.com/2007/08/apastambha-grihya-sutras-part-i-prasna.html
Part 2
http://grihyasutras.blogspot.com/2007/08/apastambha-grihya-sutras-part-2-prasna.html
Part 3
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-3-prasna-i-khanda.html
Part 4
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-4-prasna-i-khanda.html
Part 5
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-5-prasna-i-khanda.html
Part 6
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-6-prasna-i-khanda.html
Part 7
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-7-prasna-i-khanda.html
Part 8
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-8-prasna-i-khanda.html
Part 9
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-9-prasna-i-khanda.html
Part 10
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-10-prasna-i.html
Part 11
http://grihyasutras.blogspot.com/2007/08/khanda-11-apstambha-sutras.html
Part 12
http://grihyasutras.blogspot.com/2007/08/khanda-12-apstambha-sutras.html
Part 13
http://grihyasutras.blogspot.com/2007/08/khanda-13-apstambha-sutras.html
Part 14
http://grihyasutras.blogspot.com/2007/08/part-14-apstambha-sutras.html
Part 15
http://grihyasutras.blogspot.com/2007/08/part-15-apstambha-grihya-sutras.html
http://grihyasutras.blogspot.com/2007/08/khanda-16-apstambha-sutras.html
http://grihyasutras.blogspot.com/2007/08/part-17-apstambha-sutras.html
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-18.html
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-19.html
http://grihyasutras.blogspot.com/2007/08/apstambha-sutras-part-20.html
Part 21
http://grihyasutras.blogspot.com/2007/08/part-21-apstamba-sutras.html
http://grihyasutras.blogspot.com/2007/08/part-22-apstambha-sutras.html
http://grihyasutras.blogspot.com/2007/08/part-23-apstambha-sutras.html
http://grihyasutras.blogspot.com/2007/08/part-24-apstambha-sutras.html
http://grihyasutras.blogspot.com/2007/08/part-25-apstambha-sutras.html
http://grihyasutras.blogspot.com/2007/08/part-26-apastamba.html
http://grihyasutras.blogspot.com/2007/08/part-27-apastamba-sutra.html
http://grihyasutras.blogspot.com/2007/08/part-28-apastambha-sutras.html
http://grihyasutras.blogspot.com/2007/08/part-29-apastambha-sutras.html
http://grihyasutras.blogspot.com/2007/08/part-30-apastamba-sutra.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-31.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-32.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-33.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-34.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-35.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-36.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-37.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-38.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-39.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-40.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-41.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-42.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-43.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-44.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-45.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-46.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-47.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-48.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-49.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-50.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-51.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-52.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-53.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-54.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-55.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-56.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-57.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-58.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-59.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-60.html
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-61.html
Saturday, August 18, 2007
Part 15 Apstambha Grihya Sutras
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.
Achamana for Purity
2. By sipping (pure) water, that has been collected on the ground, he becomes pure.
3. Or he, whom a pure person causes to sip water, (becomes also pure).
4. He shall not sip rain-drops.
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).
7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands).
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.
12. He shall not place fuel on the fire, without having sprinkled it (with water).
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.
15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water.
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.
18. Unpurified, he shall not approach fire, (so near that he can feel the heat).
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.
21. Nor shall he place fire under his bedstead.
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.
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.
Thought by Nrao
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.
The custom washing feet after eating is continued even today. But in flats, where dining table eating is the rule, and the floor becomes wet due to repeated washing of feet by people, people do not wash their feet anymore after eating.
For part 16
http://grihyasutras.blogspot.com/2007/08/khanda-16-apstambha-sutras.html
Achamana for Purity
2. By sipping (pure) water, that has been collected on the ground, he becomes pure.
3. Or he, whom a pure person causes to sip water, (becomes also pure).
4. He shall not sip rain-drops.
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).
7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands).
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.
12. He shall not place fuel on the fire, without having sprinkled it (with water).
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.
15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water.
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.
18. Unpurified, he shall not approach fire, (so near that he can feel the heat).
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.
21. Nor shall he place fire under his bedstead.
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.
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.
Thought by Nrao
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.
The custom washing feet after eating is continued even today. But in flats, where dining table eating is the rule, and the floor becomes wet due to repeated washing of feet by people, people do not wash their feet anymore after eating.
For part 16
http://grihyasutras.blogspot.com/2007/08/khanda-16-apstambha-sutras.html
Part 14 Apstambha-Sutras
1. (That is to say) the Agnihotra, hospitality,
2. And what else of this kind (is ordained).
3. He whom (a student) asks for instruction, shall certainly not refuse it;
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).
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.
Embracing the feet of Guru and family members
7. The feet of all Gurus must be embraced (every day) by a student who has returned home;
8. And also on meeting them, after returning from a journey.
9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority.
10. And respect (must) always (be shown to one's elders and betters), according to the injunction (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.
12. Or he may silently embrace their feet.
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.
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.
17. But every one (Gurus and others) he shall salute, after having risen (from his seat).
18. If he is impure, he shall not salute (anybody);
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.
24. Some (declare, that he shall salute in this manner even) his mother and the wife of his teacher.
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.
Enquiry on meeting
26. A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).
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).
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).
-------------------------------------------
Thought by NRao
Married women (must be saluted) according to the (respective) ages of their husbands.
Enquiries
A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).
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).
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).
For Part 15
http://grihyasutras.blogspot.com/2007/08/part-15-apstambha-grihya-sutras.html
2. And what else of this kind (is ordained).
3. He whom (a student) asks for instruction, shall certainly not refuse it;
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).
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.
Embracing the feet of Guru and family members
7. The feet of all Gurus must be embraced (every day) by a student who has returned home;
8. And also on meeting them, after returning from a journey.
9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority.
10. And respect (must) always (be shown to one's elders and betters), according to the injunction (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.
12. Or he may silently embrace their feet.
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.
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.
17. But every one (Gurus and others) he shall salute, after having risen (from his seat).
18. If he is impure, he shall not salute (anybody);
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.
24. Some (declare, that he shall salute in this manner even) his mother and the wife of his teacher.
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.
Enquiry on meeting
26. A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).
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).
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).
-------------------------------------------
Thought by NRao
Married women (must be saluted) according to the (respective) ages of their husbands.
Enquiries
A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).
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).
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).
For Part 15
http://grihyasutras.blogspot.com/2007/08/part-15-apstambha-grihya-sutras.html
KHANDA 13 Apstambha-Sutras
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.
2. Respect must be shown to those who are superior by caste,
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.
6. The syllable 'Om' is the door of heaven. 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.'
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.
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).
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.
14. Some (declare, that he shall also) always, (if the substitute is) a worthy person.
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).
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,
----------------------------------------------------------
Thought by NRao
The syllable 'Om' is the door of heaven. Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it.
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.
For Part 14
http://grihyasutras.blogspot.com/2007/08/part-14-apstambha-sutras.html
2. Respect must be shown to those who are superior by caste,
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.
6. The syllable 'Om' is the door of heaven. 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.'
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.
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).
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.
14. Some (declare, that he shall also) always, (if the substitute is) a worthy person.
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).
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,
----------------------------------------------------------
Thought by NRao
The syllable 'Om' is the door of heaven. Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it.
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.
For Part 14
http://grihyasutras.blogspot.com/2007/08/part-14-apstambha-sutras.html
KHANDA 12 Apstambha-Sutras
1. A Brâhmana declares, 'The daily recitation (of the Veda) is austerity.'
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.'
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.
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.'
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.
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).
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.
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).
12. He who follows such (usages) becomes fit for hell.
13. Now follow (some rites and) rules that have been declared in the Brâhmanas.
14. By way of laudation they are called 'great sacrifices ' or 'great sacrificial sessions.'
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;
For part 13
http://grihyasutras.blogspot.com/2007/08/khanda-13-apstambha-sutras.html
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.'
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.
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.'
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.
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).
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.
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).
12. He who follows such (usages) becomes fit for hell.
13. Now follow (some rites and) rules that have been declared in the Brâhmanas.
14. By way of laudation they are called 'great sacrifices ' or 'great sacrificial sessions.'
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;
For part 13
http://grihyasutras.blogspot.com/2007/08/khanda-13-apstambha-sutras.html
KHANDA 11 Apstambha-Sutras
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,
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.
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),
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
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).
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).
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.
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,
16. Nor whilst sitting on a tree,
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.
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).
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
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).
26. Some forbid it only in case one has eaten a funeral dinner.
27. Where lightning, thunder, and rain happen together out of season, the recitation shall be interrupted for three days.
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 must be interrupted from that hour until the same hour next day.
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),
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.
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.
37. That which has been studied before, must never be studied (during the vacation or in the evening).
38. Further particulars (regarding the interruption of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools.
For part 12
http://grihyasutras.blogspot.com/2007/08/khanda-12-apstambha-sutras.html
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.
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),
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
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).
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).
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.
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,
16. Nor whilst sitting on a tree,
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.
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).
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
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).
26. Some forbid it only in case one has eaten a funeral dinner.
27. Where lightning, thunder, and rain happen together out of season, the recitation shall be interrupted for three days.
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 must be interrupted from that hour until the same hour next day.
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),
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.
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.
37. That which has been studied before, must never be studied (during the vacation or in the evening).
38. Further particulars (regarding the interruption of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools.
For part 12
http://grihyasutras.blogspot.com/2007/08/khanda-12-apstambha-sutras.html
Wednesday, August 15, 2007
Apastambha Sutra - Part 10 - Prasna I - Khanda - 10
Rules regarding study of veda
1. (Nor shall he study) on the days of the full moons of those months in which the Châturmasya-sacrifice may be performed (nor on the days preceding them).
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;
3. Likewise if near relations have died.
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),
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.
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.'
9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda.
10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights.
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).
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!)'
17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher.
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).
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).
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).
22. After having vomited (he shall not study) until he has slept.
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).
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).
26. (Nor shall he study) after having eaten in the evening,
27. Nor as long as his hands are wet.
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),
29. Or until the food (eaten on that occasion) is digested.
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.
For Part 11
http://grihyasutras.blogspot.com/2007/08/khanda-11-apstambha-sutras.html
1. (Nor shall he study) on the days of the full moons of those months in which the Châturmasya-sacrifice may be performed (nor on the days preceding them).
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;
3. Likewise if near relations have died.
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),
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.
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.'
9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda.
10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights.
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).
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!)'
17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher.
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).
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).
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).
22. After having vomited (he shall not study) until he has slept.
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).
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).
26. (Nor shall he study) after having eaten in the evening,
27. Nor as long as his hands are wet.
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),
29. Or until the food (eaten on that occasion) is digested.
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.
For Part 11
http://grihyasutras.blogspot.com/2007/08/khanda-11-apstambha-sutras.html
Apastambha Sutra - Part 9 - Prasna I - 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.
2. On the full moon of the month of Pausha (December-January), or under the constellation Rohini, he shall leave off reading the Veda.
3. Some declare, (that he shall study) for four months and a half.
4. He shall avoid to Study the Veda on a high-road.
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.
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).
9. A Sûdra and an outcast are (included by the term) burial-ground, (and the rule given, Sûtra 6, applies to them).
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.
14. (He shall not study in a village) in which a corpse lies;
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,
19. Nor if good men (have come).
20. If it thunders in the evening, (he shall not study) during the night.
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).
28. At the new moon, (he shall not study) for two days and two nights.
For Part 10
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-10-prasna-i.html
2. On the full moon of the month of Pausha (December-January), or under the constellation Rohini, he shall leave off reading the Veda.
3. Some declare, (that he shall study) for four months and a half.
4. He shall avoid to Study the Veda on a high-road.
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.
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).
9. A Sûdra and an outcast are (included by the term) burial-ground, (and the rule given, Sûtra 6, applies to them).
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.
14. (He shall not study in a village) in which a corpse lies;
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,
19. Nor if good men (have come).
20. If it thunders in the evening, (he shall not study) during the night.
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).
28. At the new moon, (he shall not study) for two days and two nights.
For Part 10
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-10-prasna-i.html
Apastambha Sutra - Part 8 - Prasna I - Khanda - 8
Conduct of a Student after Completing Studies
From the earlier part:
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),
1. Just as by a student (actually living with his teacher).
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.
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 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),
11. Nor shall he sit or lie on a couch or seat which is used (by his teacher).
12. If he is ordered (by his teacher), he shall on journey ascend a carriage after him.
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).
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)
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.
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.
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.
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).
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.'
-------------------------------------------------------------
Thought by NRao
Samskara of Samavartana:
The teacher 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.'
For Part 9
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-9-prasna-i-khanda.html
From the earlier part:
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),
1. Just as by a student (actually living with his teacher).
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.
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 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),
11. Nor shall he sit or lie on a couch or seat which is used (by his teacher).
12. If he is ordered (by his teacher), he shall on journey ascend a carriage after him.
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).
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)
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.
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.
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.
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).
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.'
-------------------------------------------------------------
Thought by NRao
Samskara of Samavartana:
The teacher 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.'
For Part 9
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-9-prasna-i-khanda.html
Apastambha Sutra - Part 7 - Prasna I - Khanda - 7
Conduct of student continued
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.
4. He shall not cut the (leaves or flowers) of herbs or trees, in order to smell at them.
5. He shall avoid (the use of) shoes, of an umbrella a chariot, and the like (luxuries).
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.
11. A Brâhmana declares, 'He shall be dusty, be shall have dirty teeth, and speak the truth.'
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).
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).
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.
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.
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.
20. But, if the teacher has fallen into distress, he may take (the fee) from an Ugra or from a Sûdra.
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.
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).
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.
28. So also (shall he behave) towards him who teaches him at (the teacher's) command,
29. And also to a fellow-student who is superior (in learning and years).
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.
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),
For part 8
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-8-prasna-i-khanda.html
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.
4. He shall not cut the (leaves or flowers) of herbs or trees, in order to smell at them.
5. He shall avoid (the use of) shoes, of an umbrella a chariot, and the like (luxuries).
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.
11. A Brâhmana declares, 'He shall be dusty, be shall have dirty teeth, and speak the truth.'
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).
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).
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.
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.
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.
20. But, if the teacher has fallen into distress, he may take (the fee) from an Ugra or from a Sûdra.
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.
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).
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.
28. So also (shall he behave) towards him who teaches him at (the teacher's) command,
29. And also to a fellow-student who is superior (in learning and years).
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.
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),
For part 8
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-8-prasna-i-khanda.html
Apastambha Sutra - Introduction
This complete text is available in 61 parts and I am posting each part separately and trying to write a paraphrase and commentary at my own pace.
Visitors can write their comments for each part. These comments are available for all future visitors to read. So by writing a comment you are influencing your fellow society members.
Visitors can write their comments for each part. These comments are available for all future visitors to read. So by writing a comment you are influencing your fellow society members.
Apastambha Sutra - Part 6 - Prasna I - Khanda - 6
Conduct of student continued
1. Every day he shall put his teacher to bed after having washed his (teacher's) feet and after having rubbed him.
2. He shall retire to rest after having received (the teacher's permission).
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.
5. And he shall not address (the teacher), whilst he himself is in a reclining position.
6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down).
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.
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.
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.
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.
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),
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.
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.
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?'
For Part 7
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-7-prasna-i-khanda.html
1. Every day he shall put his teacher to bed after having washed his (teacher's) feet and after having rubbed him.
2. He shall retire to rest after having received (the teacher's permission).
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.
5. And he shall not address (the teacher), whilst he himself is in a reclining position.
6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down).
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.
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.
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.
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.
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),
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.
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.
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?'
For Part 7
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-7-prasna-i-khanda.html
Tuesday, August 14, 2007
Apastambha Sutra - Part 5 - Prasna I - Khanda - 5
Student conduct continued
1. The word 'austerity' (must be understood to apply) to (the observance of) the rules (of studentship).
2. If they are transgressed, study drives out the knowledge of the Veda acquired already, from the (offender) and from his children.
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.
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),
6. Like Svetaketu.
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.
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.
10. Acts other than these need not be performed by a student.
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.
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.)
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
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.
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.
18. But when he meets his teacher after sunrise (coming for his lesson), he shall embrace (his feet).
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.
23. He shall be very attentive the whole day
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).
-------------------------
Paraphrase
to be added
-----------------
Thought by NRao
to be added
For Part 6
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-6-prasna-i-khanda.html
1. The word 'austerity' (must be understood to apply) to (the observance of) the rules (of studentship).
2. If they are transgressed, study drives out the knowledge of the Veda acquired already, from the (offender) and from his children.
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.
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),
6. Like Svetaketu.
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.
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.
10. Acts other than these need not be performed by a student.
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.
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.)
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
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.
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.
18. But when he meets his teacher after sunrise (coming for his lesson), he shall embrace (his feet).
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.
23. He shall be very attentive the whole day
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).
-------------------------
Paraphrase
to be added
-----------------
Thought by NRao
to be added
For Part 6
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-6-prasna-i-khanda.html
Apastambha (Apastamba) Sutra - Part 4 - Prasna I - Khanda - 4
Conduct of student continued
1. And (having done so) eat what is left.
2. For this (remnant of food) is certainly a remnant of sacrificial food.
3.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).
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).
8. For (explicit) revealed texts have greater force than custom from which (the existence of a permissive passage of the revelation) may be inferred.
9. Besides (in this particular case) a (worldly) motive for the practice is apparent.
10. For pleasure is obtained (by eating or using the forbidden substances).
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).
13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher).
14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house).
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 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).
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.
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.
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).
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);
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.
-------------------------------
Paraphrase KVSSNRao
The students eats the food that remains with him after giving to the teacher. This remnant is a part of sacrificial offering only. Whatever the students get apart from the food is to be given to the teacher. For this act, the students gets the benefit that comes from giving gifts to the priest of a yajna or worship.
Thus a daily sacrificed is deemed to have been done the student.
The teacher should not give student items which are prohibited for the students like pungent condiments, salt, honey etc.
The student has to bring water every day for the teacher. He has to bring firewood from the forest. He has to place firewood in the sacrificial fire in the morning and evening. He has to clean the place around the fireplace with his own hand after the fire sacrifice. He may use broom to clean the place before the fire is started.
He shall get up before the teacher gets up and go to sleep after the teacher has gone to sleep. He should not sleep anytime when his teacher is awake.
The students has to fix his entirely in the service of teacher and his family and learn the sacrificial duties and duties of a householder.
1. And (having done so) eat what is left.
2. For this (remnant of food) is certainly a remnant of sacrificial food.
3.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).
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).
8. For (explicit) revealed texts have greater force than custom from which (the existence of a permissive passage of the revelation) may be inferred.
9. Besides (in this particular case) a (worldly) motive for the practice is apparent.
10. For pleasure is obtained (by eating or using the forbidden substances).
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).
13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher).
14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house).
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 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).
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.
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.
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).
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);
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.
-------------------------------
Paraphrase KVSSNRao
The students eats the food that remains with him after giving to the teacher. This remnant is a part of sacrificial offering only. Whatever the students get apart from the food is to be given to the teacher. For this act, the students gets the benefit that comes from giving gifts to the priest of a yajna or worship.
Thus a daily sacrificed is deemed to have been done the student.
The teacher should not give student items which are prohibited for the students like pungent condiments, salt, honey etc.
The student has to bring water every day for the teacher. He has to bring firewood from the forest. He has to place firewood in the sacrificial fire in the morning and evening. He has to clean the place around the fireplace with his own hand after the fire sacrifice. He may use broom to clean the place before the fire is started.
He shall get up before the teacher gets up and go to sleep after the teacher has gone to sleep. He should not sleep anytime when his teacher is awake.
The students has to fix his entirely in the service of teacher and his family and learn the sacrificial duties and duties of a householder.
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