Four orders or Ashramas
1. There are four orders, viz. the order of householders, the order of students, the order of ascetics, and the order of hermits in the woods.
2. If he lives in all these four according to the rules (of the law), without allowing himself to be disturbed (by anything), he will obtain salvation.
3. The duty to live in the teacher's house after the initiation is common to all of them.
4. Not to abandon sacred learning (is a duty common) to all.
5. Having learnt the rites (that are to be performed in each order), he may perform what he wishes.
6. Worshipping until death (and living) according to the rule of a (temporary) student, a (professed) student may leave his body in the house of his teacher.
7. Now (follow the rules) regarding the ascetic (Samnyâsin).
8. Only after (having fulfilled) the duties of that (order of students) he shall go forth (as an ascetic), remaining chaste.
9. For him (the Samnyâsin) they prescribe the following rules).
10. He shall live without a fire, without a house, Without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging so much food only in the village as will sustain his life, he shall wander about neither caring for this world nor for heaven.
11. It is ordained that he shall wear clothes thrown away (by others as useless).
12. Some declare that he shall go naked.
13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Âtman.
14. (Some say that) he obtains salvation if he knows (the Âtman).
15. (But) that (opinion) is opposed to the Sâstras.
16. (For) if salvation were obtained by the knowledge of the Âtman alone, then he ought not to feel any pain even in this (world).
17. Thereby that which follows has been declared.
18. Now (follow the rules regarding) the hermit living in the woods.
19. Only after (completing) that (studentship) he shall go forth, remaining chaste.
20. For him they give (the following rules):
21. he shall keep one fire only, have no house, enjoy no pleasures, have no protector, observe silence, uttering speech on the occasion of the daily recitation of the Veda only.
Thought by NRao
It is interesting to note that four orders are described as Student, Householder, ascetic and hermit.
Next part 54
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-54.html
Showing posts with label Apstambha-Sutras. Show all posts
Showing posts with label Apstambha-Sutras. Show all posts
Monday, September 3, 2007
Sunday, September 2, 2007
Apastamba-sutra Part 47
Mourning
1. By this (discussion) the law of custom, which is observed in (particular) countries or families, has been disposed of.
2. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year.
3. On account of the death of the latter the parents alone bathe,
4. And those who bury them.
5. If a wife or one of the chief Gurus (a father or Âchârya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day).
6. (In that case) they shall also show the (following) signs of mourning:
7. Dishevelling their hair and covering themselves with dust (they go outside the village), and, clothed with one garment, their faces turned to the south, stepping into the river they throw up water for the dead once, and then, ascending (the bank), they sit down.
8. This (they repeat) thrice.
9. They pour out water consecrated in such a manner that the dead will know it (to be given to them). Then they return to the village without looking back, and perform those rites for the dead which (pious) women declare to be necessary.
10. Some declare, that these same (observances) shall also be kept in the case (of the death) of other (Sapindas).
11. At all religious ceremonies, he shall feed Brâhmanas who are pure and who have (studied and remember) the Veda.
12. He shall distribute his gifts at the proper places, at the proper times, at the occasion of purificatory rites, and to proper recipients.
13. That food must not be eaten of which (no portion) is offered in the fire, and of which no portion is first given (to guests).
14. No food mixed with pungent condiments or salt can be offered as a burnt-offering.
15. Nor (can food) mixed with bad food (be used for a burnt-oblation). 15
16. If (he is obliged to offer) a burnt-offering of food unfit for that purpose, he shall take hot ashes from the northern part of his fire and offer the food in that. That oblation is no oblation in the fire.
17. A female shall not offer any burnt-oblation,
18. Nor a child, that has not been initiated.
19. Infants do not become impure before they receive the sacrament called Annaprâsana (the first feeding).
20. Some (declare, that they cannot become impure) until they have completed their first year,
21. Or, as long as they cannot distinguish the points of the horizon.
22. The best (opinion is, that they cannot be defiled) until the initiation has been performed.
23. For at that (time a child) according to the rules of the Veda obtains the right (to perform the various religious ceremonies).
24. That ceremony is the limit (from which the capacity to fulfil the law begins).
25. And the Smriti (agrees with this opinion).
next Part 48
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-48.html
1. By this (discussion) the law of custom, which is observed in (particular) countries or families, has been disposed of.
2. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year.
3. On account of the death of the latter the parents alone bathe,
4. And those who bury them.
5. If a wife or one of the chief Gurus (a father or Âchârya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day).
6. (In that case) they shall also show the (following) signs of mourning:
7. Dishevelling their hair and covering themselves with dust (they go outside the village), and, clothed with one garment, their faces turned to the south, stepping into the river they throw up water for the dead once, and then, ascending (the bank), they sit down.
8. This (they repeat) thrice.
9. They pour out water consecrated in such a manner that the dead will know it (to be given to them). Then they return to the village without looking back, and perform those rites for the dead which (pious) women declare to be necessary.
10. Some declare, that these same (observances) shall also be kept in the case (of the death) of other (Sapindas).
11. At all religious ceremonies, he shall feed Brâhmanas who are pure and who have (studied and remember) the Veda.
12. He shall distribute his gifts at the proper places, at the proper times, at the occasion of purificatory rites, and to proper recipients.
13. That food must not be eaten of which (no portion) is offered in the fire, and of which no portion is first given (to guests).
14. No food mixed with pungent condiments or salt can be offered as a burnt-offering.
15. Nor (can food) mixed with bad food (be used for a burnt-oblation). 15
16. If (he is obliged to offer) a burnt-offering of food unfit for that purpose, he shall take hot ashes from the northern part of his fire and offer the food in that. That oblation is no oblation in the fire.
17. A female shall not offer any burnt-oblation,
18. Nor a child, that has not been initiated.
19. Infants do not become impure before they receive the sacrament called Annaprâsana (the first feeding).
20. Some (declare, that they cannot become impure) until they have completed their first year,
21. Or, as long as they cannot distinguish the points of the horizon.
22. The best (opinion is, that they cannot be defiled) until the initiation has been performed.
23. For at that (time a child) according to the rules of the Veda obtains the right (to perform the various religious ceremonies).
24. That ceremony is the limit (from which the capacity to fulfil the law begins).
25. And the Smriti (agrees with this opinion).
next Part 48
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-48.html
Apastamba-sutra Part 46
Division of property
1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast.
2. On failure of sons the nearest Sapinda (takes the inheritance).
3. On failure of them the spiritual teacher (inherits); on failure of the spiritual teacher a pupil shall take (the deceased's wealth), and use it for religious works for the (deceased's) benefit, or (he himself may enjoy it);
4. Or the daughter (may take the inheritance).
5. On failure of all (relations) let the king take the inheritance.
6. Some declare, that the eldest son alone inherits.
7. In some countries gold, (or) black cattle, (or) black produce of the earth is the share of the eldest.
8. The chariot and the furniture in the house are the father's (share).
9. According to some, the share of the wife consists of her ornaments, and the wealth (which she may have received) from her relations.
10. That (preference of the eldest son) is forbidden by the Sâstras.
11. For it is declared in the Veda, without (marking) a difference (in the treatment of the sons): Manu divided his wealth amongst his sons.
12. Now the Veda declares also in conformity with (the rule in favour of the eldest son) alone: They distinguish the eldest by (a larger share of) the heritage.
13. (But to this plea in favour of the eldest I answer): Now those who are acquainted with the interpretation of the law declare a statement of facts not to be a rule, as for instance (the following): 'Therefore amongst cattle, goats and sheep walk together;' (or the following), 'Therefore the face of a learned Brâhmana (a Snâtaka) is, as it were, resplendent;' (or), 'A Brâhmana who has studied the Vedas (a Srotriya) and a he-goat evince the strongest sexual desires.'
14. Therefore all (sons) who are virtuous inherit.
15. But him who expends money unrighteously, he shall disinherit, though he be the eldest son.
16. No division takes place between husband and wife.
17. For, from the time of marriage, they are united in religious ceremonies,
18. Likewise also as regards the rewards for works by which spiritual merit is acquired,
19. And with respect to the acquisition of property.
20. For they declare that it is not a theft if a wife spends money on occasions (of necessity) during her husband's absence.
Next Part 47
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-47.html
1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast.
2. On failure of sons the nearest Sapinda (takes the inheritance).
3. On failure of them the spiritual teacher (inherits); on failure of the spiritual teacher a pupil shall take (the deceased's wealth), and use it for religious works for the (deceased's) benefit, or (he himself may enjoy it);
4. Or the daughter (may take the inheritance).
5. On failure of all (relations) let the king take the inheritance.
6. Some declare, that the eldest son alone inherits.
7. In some countries gold, (or) black cattle, (or) black produce of the earth is the share of the eldest.
8. The chariot and the furniture in the house are the father's (share).
9. According to some, the share of the wife consists of her ornaments, and the wealth (which she may have received) from her relations.
10. That (preference of the eldest son) is forbidden by the Sâstras.
11. For it is declared in the Veda, without (marking) a difference (in the treatment of the sons): Manu divided his wealth amongst his sons.
12. Now the Veda declares also in conformity with (the rule in favour of the eldest son) alone: They distinguish the eldest by (a larger share of) the heritage.
13. (But to this plea in favour of the eldest I answer): Now those who are acquainted with the interpretation of the law declare a statement of facts not to be a rule, as for instance (the following): 'Therefore amongst cattle, goats and sheep walk together;' (or the following), 'Therefore the face of a learned Brâhmana (a Snâtaka) is, as it were, resplendent;' (or), 'A Brâhmana who has studied the Vedas (a Srotriya) and a he-goat evince the strongest sexual desires.'
14. Therefore all (sons) who are virtuous inherit.
15. But him who expends money unrighteously, he shall disinherit, though he be the eldest son.
16. No division takes place between husband and wife.
17. For, from the time of marriage, they are united in religious ceremonies,
18. Likewise also as regards the rewards for works by which spiritual merit is acquired,
19. And with respect to the acquisition of property.
20. For they declare that it is not a theft if a wife spends money on occasions (of necessity) during her husband's absence.
Next Part 47
http://grihyasutras.blogspot.com/2007/09/apastamba-sutra-part-47.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 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
Sunday, August 19, 2007
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
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 - 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.
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.
Apastambha Sutra - Part 3 - Prasna I - Khanda - 3
Dress of students - continued
1. And that of a Kshatriya dyed with madder,
2. And that of a Vaisya dyed with turmeric.
3. (The skin),worn by a Brâhmana shall be that of a common deer or of a black doe.
4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.
5. (The skin worn) by a Kshatriya shall be that of a spotted deer.
6. (The skin worn) by a Vaisya shall be that of a he-goat.
7. The skin of a sheep is fit to be worn by all castes,
8. And a blanket made of wool.
9. He who wishes the increase of Brâhmana power shall wear skins only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brâhmana.
10. But (I, Âpastamba, say), let him wear a skin only as his upper garment.
Rules - conduct of student
11. Let him not look at dancing.
12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).
13. Let him not be addicted to gossiping.
14. Let him be discreet.
15. Let him not do anything for his own pleasure in places which his teacher frequents.
16. Let him talk with women so much (only) as his purpose requires.
17. (Let him be) forgiving.
18. Let him restrain his organs from seeking illicit objects.
19. Let him be untired in fulfilling his duties;
20. Modest;
21. Possessed of self-command
22. Energetic;
23. Free from anger;
24. (And) free from envy.
25. Bringing all he obtains to his teacher, he shall go begging with a vessel in the morning and in the evening, (and he may) beg (from everybody) except low-caste people unfit for association (with Âryas) and Abhisastas.
A Brâhmana declares: Since a devout student takes away from women, who refuse (to give him alms, the merit gained) by (Srauta)-sacrifices, by gifts, (and) by burnt-offerings (offered in the domestic fire), as well as their offspring, their cattle, the sacred learning (of their families), therefore, indeed, (a woman) should not refuse (alms) to the crowd of students; for amongst those (who come to beg), there might be one of that (devout) kind, one who thus (conscientiously) keeps his vow.
27. Alms (shall) not (be considered) leavings (and be rejected) by inference from their appearance), but on the strength of ocular or oral testimony (only).
28. A Brâhmana shall beg, prefacing (his request) by the word 'Lady';
29. A Kshatriya (inserting the word) 'Lady' in the middle (between the words 'give alms');
30. A Vaisya, adding the word 'Lady' (at the end of the formula).
31. (The pupil) having taken those (alms) shall place them before his teacher and offer them to him.
32. He may eat (the food) after having been ordered to do so by his teacher.
33. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family.
34. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brâhmanas (Srotriyas) also (and receive from them the permission to eat).
35. He shall not beg for his own sake (alone).
36. After he has eaten, he himself shall clean his dish.
37. And he shall leave no residue (in his dish).
38. If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground;
39. Or he may throw it into the water;
40. Or he may place (all that remains in a pot), and put it down near an (uninitiated) Ârya;
41. Or (he may put it down) near a Sûdra slave (belonging to his teacher).
42. If (the pupil) is on a journey, he shall throw
a part of the alms into the fire and eat (the remainder).
43. Alms are declared to be sacrificial food. In regard to them the teacher (holds the position which) a deity (holds in regard to food offered at a sacrifice).
44. And (the teacher holds also the place which) the Âhavanîya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).
45. To him (the teacher) the (student) shall offer (a portion of the alms),
------------------------------------------------------------------
Paraphrase by KVSSNRao
The upper cloth of a Kshatriya is to dyed with madder, and that of a Vaisya dyed with turmeric. The skin worn by a Brâhmana shall be that of a common deer or of a black doe. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.The skin worn by a Kshatriya shall be that of a spotted deer and the skin worn by a Vaisya shall be that of a he-goat. The skin of a sheep is fit to be worn by all castes, and a blanket made of wool.He who wishes the increase of Brâhmana power shall wear skins only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). But (Âpastamba, saya), let him wear a skin only as his upper garment.
The student should not look at dancing, should not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).He should not be addicted to gossiping. He should be discreet and should not do anything for his own pleasure in places which his teacher frequents.
Talk with women must be restricted as his purpose requires.
The vedic student has to be forgiving, modest, energetic and be untired in fulfilling his duties;He should be free from anger and free from envy.
He shall go begging with a vessel in the morning and in the evening, He may beg from everybody except low-caste people unfit for association (with Âryas) and Abhisastas.According to a Brâhmana, a woman should not refuse alms to the crowd of students; for amongst those (who come to beg), there might be one of the devout kind, who can take away her prosperity. Alms (shall) not (be considered) leavings (and be rejected) by inference from their appearance), but on the strength of ocular or oral testimony (only).
A Brâhmana shall beg, prefacing (his request) by the word 'Lady'; A Kshatriya (inserting the word) 'Lady' in the middle (between the words 'give alms'); . A Vaisya, adding the word 'Lady' (at the end of the formula).
The pupil shall place the alms before his teacher and offer them to him. He may eat (the food) after having been ordered to do so by his teacher. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brâhmanas (Srotriyas) also (and receive from them the permission to eat).He shall not beg for his own sake (alone).
After he has eaten, he himself shall clean his dish.and he shall leave no residue (in his dish). If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground; or he may throw it into the water; or he may place (all that remains in a pot), and put it down near an (uninitiated) Ârya; or (he may put it down) near a Sûdra slave (belonging to his teacher). If (the pupil) is on a journey, he shall throwa part of the alms into the fire and eat (the remainder).
Alms are declared to be sacrificial food. In regard to them the teacher (holds the position which) a deity (holds in regard to food offered at a sacrifice). And (the teacher holds also the place which) the Âhavanîya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).
To him (the teacher) the (student) shall offer (a portion of the alms),
For Part 4
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-4-prasna-i-khanda.html
1. And that of a Kshatriya dyed with madder,
2. And that of a Vaisya dyed with turmeric.
3. (The skin),worn by a Brâhmana shall be that of a common deer or of a black doe.
4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.
5. (The skin worn) by a Kshatriya shall be that of a spotted deer.
6. (The skin worn) by a Vaisya shall be that of a he-goat.
7. The skin of a sheep is fit to be worn by all castes,
8. And a blanket made of wool.
9. He who wishes the increase of Brâhmana power shall wear skins only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brâhmana.
10. But (I, Âpastamba, say), let him wear a skin only as his upper garment.
Rules - conduct of student
11. Let him not look at dancing.
12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).
13. Let him not be addicted to gossiping.
14. Let him be discreet.
15. Let him not do anything for his own pleasure in places which his teacher frequents.
16. Let him talk with women so much (only) as his purpose requires.
17. (Let him be) forgiving.
18. Let him restrain his organs from seeking illicit objects.
19. Let him be untired in fulfilling his duties;
20. Modest;
21. Possessed of self-command
22. Energetic;
23. Free from anger;
24. (And) free from envy.
25. Bringing all he obtains to his teacher, he shall go begging with a vessel in the morning and in the evening, (and he may) beg (from everybody) except low-caste people unfit for association (with Âryas) and Abhisastas.
A Brâhmana declares: Since a devout student takes away from women, who refuse (to give him alms, the merit gained) by (Srauta)-sacrifices, by gifts, (and) by burnt-offerings (offered in the domestic fire), as well as their offspring, their cattle, the sacred learning (of their families), therefore, indeed, (a woman) should not refuse (alms) to the crowd of students; for amongst those (who come to beg), there might be one of that (devout) kind, one who thus (conscientiously) keeps his vow.
27. Alms (shall) not (be considered) leavings (and be rejected) by inference from their appearance), but on the strength of ocular or oral testimony (only).
28. A Brâhmana shall beg, prefacing (his request) by the word 'Lady';
29. A Kshatriya (inserting the word) 'Lady' in the middle (between the words 'give alms');
30. A Vaisya, adding the word 'Lady' (at the end of the formula).
31. (The pupil) having taken those (alms) shall place them before his teacher and offer them to him.
32. He may eat (the food) after having been ordered to do so by his teacher.
33. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family.
34. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brâhmanas (Srotriyas) also (and receive from them the permission to eat).
35. He shall not beg for his own sake (alone).
36. After he has eaten, he himself shall clean his dish.
37. And he shall leave no residue (in his dish).
38. If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground;
39. Or he may throw it into the water;
40. Or he may place (all that remains in a pot), and put it down near an (uninitiated) Ârya;
41. Or (he may put it down) near a Sûdra slave (belonging to his teacher).
42. If (the pupil) is on a journey, he shall throw
a part of the alms into the fire and eat (the remainder).
43. Alms are declared to be sacrificial food. In regard to them the teacher (holds the position which) a deity (holds in regard to food offered at a sacrifice).
44. And (the teacher holds also the place which) the Âhavanîya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).
45. To him (the teacher) the (student) shall offer (a portion of the alms),
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Paraphrase by KVSSNRao
The upper cloth of a Kshatriya is to dyed with madder, and that of a Vaisya dyed with turmeric. The skin worn by a Brâhmana shall be that of a common deer or of a black doe. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it.The skin worn by a Kshatriya shall be that of a spotted deer and the skin worn by a Vaisya shall be that of a he-goat. The skin of a sheep is fit to be worn by all castes, and a blanket made of wool.He who wishes the increase of Brâhmana power shall wear skins only; he who wishes the increase of Kshatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). But (Âpastamba, saya), let him wear a skin only as his upper garment.
The student should not look at dancing, should not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals).He should not be addicted to gossiping. He should be discreet and should not do anything for his own pleasure in places which his teacher frequents.
Talk with women must be restricted as his purpose requires.
The vedic student has to be forgiving, modest, energetic and be untired in fulfilling his duties;He should be free from anger and free from envy.
He shall go begging with a vessel in the morning and in the evening, He may beg from everybody except low-caste people unfit for association (with Âryas) and Abhisastas.According to a Brâhmana, a woman should not refuse alms to the crowd of students; for amongst those (who come to beg), there might be one of the devout kind, who can take away her prosperity. Alms (shall) not (be considered) leavings (and be rejected) by inference from their appearance), but on the strength of ocular or oral testimony (only).
A Brâhmana shall beg, prefacing (his request) by the word 'Lady'; A Kshatriya (inserting the word) 'Lady' in the middle (between the words 'give alms'); . A Vaisya, adding the word 'Lady' (at the end of the formula).
The pupil shall place the alms before his teacher and offer them to him. He may eat (the food) after having been ordered to do so by his teacher. If the teacher is absent, the pupil (shall offer the food) to (a member of) the teacher's family. If the (family of the teacher) is (also) absent, the pupil (may offer the food) to other learned Brâhmanas (Srotriyas) also (and receive from them the permission to eat).He shall not beg for his own sake (alone).
After he has eaten, he himself shall clean his dish.and he shall leave no residue (in his dish). If he cannot (eat all that he has taken in his dish), he shall bury (the remainder) in the ground; or he may throw it into the water; or he may place (all that remains in a pot), and put it down near an (uninitiated) Ârya; or (he may put it down) near a Sûdra slave (belonging to his teacher). If (the pupil) is on a journey, he shall throwa part of the alms into the fire and eat (the remainder).
Alms are declared to be sacrificial food. In regard to them the teacher (holds the position which) a deity (holds in regard to food offered at a sacrifice). And (the teacher holds also the place which) the Âhavanîya fire occupies (at a sacrifice, because a portion of the alms is offered in the fire of his stomach).
To him (the teacher) the (student) shall offer (a portion of the alms),
For Part 4
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-4-prasna-i-khanda.html
Apastambha Grihya Sutras - Part 2 - Prasna I - Khanda 2
Rules regarding initiating a student and dress for students
1. For as many years as there are uninitiated persons, reckoning (one year) for each ancestor (and the person to be initiated himself),
2. They should bathe daily reciting the seven Pâvamânîs, beginning with 'If near or far,' the Yagushpavitra, ('May the waters, the mothers purify us,' &c.) the Sâmapavitra, ('With what help assists,' &c.), and the Ângirasapavitra ('A swan, dwelling in purity'),
3. Or also reciting the Vyâhritis (om, bhûh, bhuvah, suvah).
4. After that (such a person) may be taught (the Veda).
5. But those whose great-grandfather's (grandfather's and father's) initiation is not remembered, are called 'burial-grounds.'
6. Intercourse, dining, and intermarriage with them should be avoided. For them, if they like, the (following) penance (is prescribed). (Such a man) shall keep for twelve years the rules prescribed for a student who is studying the three Vedas. Afterwards he may be initiated. Then he shall bathe, reciting the Pâvamânîs and the other (texts mentioned above, I, 1, 2, 2).
7. Then he may be instructed in the duties of a householder.
8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.
9. When he has finished this (study of the Grihya-mantras), he may be initiated (after having performed the penance prescribed) for the first neglect (I, 1, 1, 28).
10. Afterwards (everything is performed) as in the case of a regular initiation.
11.He who has been initiated shall dwell as a religious student in the house of his teacher,
12. For forty-eight years (if he learns all the four Vedas),
13. (Or) a quarter less (i.e. for thirty-six years),
14. (Or) less by half (i.e. for twenty-four years),
15. (Or) three quarters less (i.e. for twelve years),
16. Twelve years (should be) the shortest time (for his residence with his teacher).
17. A student who studies the sacred science shall not dwell with anybody else (than his teacher).
18. Now (follow) the rules for the studentship.
19. He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste.
20. He shall do what is serviceable to his teacher, he shall not contradict him.
21. He shall always occupy a couch or seat lower (than that of his teacher).
22. He shall not eat food offered (at a sacrifice to the gods or the Manes),
23. Nor pungent condiments, salt, honey, or meat.
24. He shall not sleep in the day-time.
25. He shall not use perfumes.
26. He shall preserve chastity.
27. He shall not embellish himself (by using ointments and the like).
28. He shall not wash his body (with hot water for pleasure).
29. But, if it is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru.
30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick.
31. He shall wear all his hair tied in one braid.
32. Or let him make a braid of the lock on the crown of the head, and shave the rest of the hair.
33. The girdle of a Brâhmana shall be made of Muñga grass, and consist of three strings; if possible, (the strings) should be twisted to the right.
34. A bowstring (should be the girdle) of a Kshatriya,
35. Or a string of Muñga grass in which pieces of iron have been tied.
36. A wool thread (shall be the girdle) of a Vaisya,
37. Or a rope used for yoking the oxen to the plough, or a stringy made of Tamala-bark.
38. The staff worn by a Brâhmana should be made of Palâsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Bâdara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice).
39. (He shall wear) a cloth (to cover his nakedness).
40. (It shall be made) of hemp for a Brâhmana, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya).
41. Some declare that the (upper) garment (of a Brâhmana) should be dyed with red Lodh,
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Paraphrase by KVSSNRao
The person whose father or grandfather or both were not initiated, has to recite seven pavamanis, the Yagushpavitra, the Samapavitra, Angirasapavitra, and the vyahritis for as many years as there are uninitiated persons and the person to be initiated. After this initiation he may be taught veda. If a person’s great-grand father was also not initiated, then the person has to be follow the rules prescribed for a student of veda for twelve years and then only can be initiated and taught that portion which is useful in domestic ceremonies. After successful completion of this course, he may be given instruction in complete veda. Students have to dwell in the house of their teacher for forty-eight years to learn all the four Vedas, thirty-six years to learn three, twenty-four years to learn two, and twelve years to learn one. Twelve years should be the shortest time for residence with teacher. A student who studies the sacred science shall not reside with anybody else than his teacher
The rules for the studentship:
The student shall obey his teacher, except when ordered to commit crimes which cause loss of caste. He shall do service according to his teacher’s instructions and he shall not contradict him. He shall always occupy a couch or seat lower than that of his teacher.
He shall not eat food offered at a sacrifice to the gods or the Manes, nor pungent condiments, salt, honey, or meat. He shall not sleep in the day-time and he shall not use perfumes and he shall not embellish himself (by using ointments and the like). He shall preserve chastity. He shall not wash his body with hot water for pleasure.
If he is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru. He should not play in water while bathing and should swim like a stick. He shall wear all his hair tied in one braid or he can make a braid of the lock on the crown of the head, and shave the rest of the hair.
The girdle of a Brâhmana shall be made of Muñga grass, and consist of three strings; if possible, (the strings) should be twisted to the right. A bowstring (should be the girdle) of a Kshatriya,or a string of Muñga grass in which pieces of iron have been tied. A wool thread (shall be the girdle) of a Vaisya, or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark.
The staff worn by a Brâhmana should be made of Palâsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Bâdara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice).
The angavastra (a cloth to cover nakedness) shall be made of hemp for a Brâhmana, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya). Some declare that the (upper) garment (of a Brâhmana) should be dyed with red Lodh.
For Part 3
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-3-prasna-i-khanda.html
1. For as many years as there are uninitiated persons, reckoning (one year) for each ancestor (and the person to be initiated himself),
2. They should bathe daily reciting the seven Pâvamânîs, beginning with 'If near or far,' the Yagushpavitra, ('May the waters, the mothers purify us,' &c.) the Sâmapavitra, ('With what help assists,' &c.), and the Ângirasapavitra ('A swan, dwelling in purity'),
3. Or also reciting the Vyâhritis (om, bhûh, bhuvah, suvah).
4. After that (such a person) may be taught (the Veda).
5. But those whose great-grandfather's (grandfather's and father's) initiation is not remembered, are called 'burial-grounds.'
6. Intercourse, dining, and intermarriage with them should be avoided. For them, if they like, the (following) penance (is prescribed). (Such a man) shall keep for twelve years the rules prescribed for a student who is studying the three Vedas. Afterwards he may be initiated. Then he shall bathe, reciting the Pâvamânîs and the other (texts mentioned above, I, 1, 2, 2).
7. Then he may be instructed in the duties of a householder.
8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies.
9. When he has finished this (study of the Grihya-mantras), he may be initiated (after having performed the penance prescribed) for the first neglect (I, 1, 1, 28).
10. Afterwards (everything is performed) as in the case of a regular initiation.
11.He who has been initiated shall dwell as a religious student in the house of his teacher,
12. For forty-eight years (if he learns all the four Vedas),
13. (Or) a quarter less (i.e. for thirty-six years),
14. (Or) less by half (i.e. for twenty-four years),
15. (Or) three quarters less (i.e. for twelve years),
16. Twelve years (should be) the shortest time (for his residence with his teacher).
17. A student who studies the sacred science shall not dwell with anybody else (than his teacher).
18. Now (follow) the rules for the studentship.
19. He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste.
20. He shall do what is serviceable to his teacher, he shall not contradict him.
21. He shall always occupy a couch or seat lower (than that of his teacher).
22. He shall not eat food offered (at a sacrifice to the gods or the Manes),
23. Nor pungent condiments, salt, honey, or meat.
24. He shall not sleep in the day-time.
25. He shall not use perfumes.
26. He shall preserve chastity.
27. He shall not embellish himself (by using ointments and the like).
28. He shall not wash his body (with hot water for pleasure).
29. But, if it is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru.
30. Let him not sport in the water whilst bathing; let him swim (motionless) like a stick.
31. He shall wear all his hair tied in one braid.
32. Or let him make a braid of the lock on the crown of the head, and shave the rest of the hair.
33. The girdle of a Brâhmana shall be made of Muñga grass, and consist of three strings; if possible, (the strings) should be twisted to the right.
34. A bowstring (should be the girdle) of a Kshatriya,
35. Or a string of Muñga grass in which pieces of iron have been tied.
36. A wool thread (shall be the girdle) of a Vaisya,
37. Or a rope used for yoking the oxen to the plough, or a stringy made of Tamala-bark.
38. The staff worn by a Brâhmana should be made of Palâsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Bâdara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice).
39. (He shall wear) a cloth (to cover his nakedness).
40. (It shall be made) of hemp for a Brâhmana, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya).
41. Some declare that the (upper) garment (of a Brâhmana) should be dyed with red Lodh,
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Paraphrase by KVSSNRao
The person whose father or grandfather or both were not initiated, has to recite seven pavamanis, the Yagushpavitra, the Samapavitra, Angirasapavitra, and the vyahritis for as many years as there are uninitiated persons and the person to be initiated. After this initiation he may be taught veda. If a person’s great-grand father was also not initiated, then the person has to be follow the rules prescribed for a student of veda for twelve years and then only can be initiated and taught that portion which is useful in domestic ceremonies. After successful completion of this course, he may be given instruction in complete veda. Students have to dwell in the house of their teacher for forty-eight years to learn all the four Vedas, thirty-six years to learn three, twenty-four years to learn two, and twelve years to learn one. Twelve years should be the shortest time for residence with teacher. A student who studies the sacred science shall not reside with anybody else than his teacher
The rules for the studentship:
The student shall obey his teacher, except when ordered to commit crimes which cause loss of caste. He shall do service according to his teacher’s instructions and he shall not contradict him. He shall always occupy a couch or seat lower than that of his teacher.
He shall not eat food offered at a sacrifice to the gods or the Manes, nor pungent condiments, salt, honey, or meat. He shall not sleep in the day-time and he shall not use perfumes and he shall not embellish himself (by using ointments and the like). He shall preserve chastity. He shall not wash his body with hot water for pleasure.
If he is soiled by unclean things, he shall clean it (with earth or water), in a place where he is not seen by a Guru. He should not play in water while bathing and should swim like a stick. He shall wear all his hair tied in one braid or he can make a braid of the lock on the crown of the head, and shave the rest of the hair.
The girdle of a Brâhmana shall be made of Muñga grass, and consist of three strings; if possible, (the strings) should be twisted to the right. A bowstring (should be the girdle) of a Kshatriya,or a string of Muñga grass in which pieces of iron have been tied. A wool thread (shall be the girdle) of a Vaisya, or a rope used for yoking the oxen to the plough, or a string made of Tamala-bark.
The staff worn by a Brâhmana should be made of Palâsa wood, that of a Kshatriya of a branch of the Banian tree, which grows downwards, that of a Vaisya of Bâdara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree (that is fit to be used at the sacrifice).
The angavastra (a cloth to cover nakedness) shall be made of hemp for a Brâhmana, of flax (for a Kshatriya), of the skin of a (clean) animal (for a Vaisya). Some declare that the (upper) garment (of a Brâhmana) should be dyed with red Lodh.
For Part 3
http://grihyasutras.blogspot.com/2007/08/apastambha-sutra-part-3-prasna-i-khanda.html
Sunday, August 12, 2007
Apastambha Grihya Sutras - part I (Prasna I - Khanda I)
Translation of Buhler (1879)
1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law).
2. The authority (for these duties) is the agreement of those who know the law,
3. And (the authorities for the latter are) the Vedas alone.
4. (There are) four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras.
5. Amongst these, each preceding (caste) is superior by birth to the one following.
6. (For all these), excepting Sûdras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of
the sacred fire; and (their) works are productive of rewards (in this world and the next).
7. To serve the other (three) castes (is ordained) for the Sûdra.
8. The higher the caste (which he serves) the greater is the merit.
9. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge.
10. A Brâhmana declares that the Gâyatrî is learnt for the sake of all the (three) Vedas.
11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brâhmana.
12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law).
13. And under him the sacred science must be studied until the end, provided (the teacher) does not fall off from the ordinances of the law.
14. He from whom (the pupil) gathers (âkinoti) (the knowledge of) his religious duties (dharmân) (is called) the Âkârya (teacher).
15. Him he should never offend.
16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning.
17. This (second) birth is the best.
18. The father and the mother produce the body only.
19. Let him initiate a Brâhmana in spring, a Kshatriya in summer, a Vaisya in autumn, a Brâhmana in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception.
20. Now (follows the enumeration of the years to be chosen) for the fulfilment of some (particular) wish,
21. (Let him initiate) a person desirous of excellence in sacred learning in his seventh year,
22. A person desirous of long life in his eighth year,
23. A person desirous of manly vigour in his ninth year,
24. A person desirous of food in his tenth year,
25. A person desirous of strength in his eleventh year,
26. A person desirous of cattle in his twelfth year.
27. There is no dereliction (of duty, if the initiation takes place), in the case of a Brâhmana before the completion of the sixteenth year, in the case of a Kshatriya before the completion of the twenty-second year, in the case of a Vaisya before the completion of the twenty-fourth year. (Let him be initiated at such an age) that he may be able to perform the duties, which we shall declare below.
28. If the proper time for the initiation has passed, he shall observe for the space of two months the duties of a student, as observed by those who are studying the three Vedas.
29. After that he may be initiated.
30. After that he shall bathe (daily) for one year.
31. After that he may be instructed.
32. He, whose father and grandfather have not been initiated, (and his two ancestors) are called 'slayers of the Brahman.'
33. Intercourse, eating, and intermarriage with them should be avoided.
34. If they wish it (they may perform the following) expiation;
35. In the same manner as for the first neglect (of the initiation, a penance of) two months (was) prescribed, so (they shall do penance for) one year.
36. Afterwards they may be initiated, and then they must bathe (daily),
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Paraphrase - KVSSNRao
The author (Apastambha) wishes to declare acts of productive merit in daily life according to the laws that are used by people who know Vedas and follow Vedas in this book.
There are four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras and amongst these, each preceding (caste) is superior by birth to the one following. For persons of the first three castes, when initiated by gurus, the study of the Veda, and the kindling of the sacred fire; and doing things mentioned in Vedas are productive of rewards in this world and the next. Sudra has to work under persons of above three castes, and the higher the caste (which he serves) the greater is the merit.
People who want to learn Vedas have to be initiated by a person who studied Veda and is presently also studying them and also whose family has a tradition of learning Vedas. The guru or acharya who teaches dharma must not be offended at any time. While father and mother produce the physical body, the teacher helps in development of the mental faculties and thus he is giving a second birth. This second birth is much more valuable than the first.
The brahmana boy is to be initiated into study at the age of eight, kshatriya boy at the age of eleven, and the vysya boy at the age of twelve. Even the periods of season are different for different groups of boys. For Brâhmins it is spring, summer for Kshatriyas, and autumn for Vaisyas. Even among Brahmins, if he person wants to be excellent in studies, he is to be initiated at the age of seven, if some body wants to be of manly vigour, he can be initiated at the age of nine. If somebody has more desire for food, he can start studies at the age of ten.
Brahmins can initiate studies even up to the age of sixteen, a kshatriya can initiate up to the age of twenty two, and a vaisya can initiate up to the age of twenty four. If somebody comes up even after this period, he may be tested for a total period of one year two months for his commitment to learning and then can be initiated.
Somebody whose father and grandfather have not studied Vedas needs a greater period of preparation for commencing regular study. The interaction of scholars with children of uneducated parents is discouraged.
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Thought by NRao
I am also reading these sutras for the first time. I studied Sociology for my IAS attempt in 1984. There is a concept of Functionalist perspective in Sociology. Every practice and every rule has a function at least when it was initiated and accepted by substantial number in a group. But I am sure over a period of time some of these rule can become dysfunctional and there has to be mechanism in the society to identify and remove these rules. Social deviance, another concept Sociology talks about people, who disregard the current rules of the society and do things independently. Probably these are the first people to challenge a rule may be after a lot of thinking, and these people provide an opportunity to scientists to verify whether the old rule is still functional or new rule is functional. At this stage, we can only keep giving our opinions. I shall slowly find out the sociological research studies on various rules and bring them out through this site.
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Comments
Please post your comments freely. If you want you can send your comments to kvssnraos@gmail.com. I shall post them in the appropriate place in this site.
For Part 2
http://grihyasutras.blogspot.com/2007/08/apastambha-grihya-sutras-part-2-prasna.html
1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law).
2. The authority (for these duties) is the agreement of those who know the law,
3. And (the authorities for the latter are) the Vedas alone.
4. (There are) four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras.
5. Amongst these, each preceding (caste) is superior by birth to the one following.
6. (For all these), excepting Sûdras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of
the sacred fire; and (their) works are productive of rewards (in this world and the next).
7. To serve the other (three) castes (is ordained) for the Sûdra.
8. The higher the caste (which he serves) the greater is the merit.
9. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge.
10. A Brâhmana declares that the Gâyatrî is learnt for the sake of all the (three) Vedas.
11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brâhmana.
12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law).
13. And under him the sacred science must be studied until the end, provided (the teacher) does not fall off from the ordinances of the law.
14. He from whom (the pupil) gathers (âkinoti) (the knowledge of) his religious duties (dharmân) (is called) the Âkârya (teacher).
15. Him he should never offend.
16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning.
17. This (second) birth is the best.
18. The father and the mother produce the body only.
19. Let him initiate a Brâhmana in spring, a Kshatriya in summer, a Vaisya in autumn, a Brâhmana in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception.
20. Now (follows the enumeration of the years to be chosen) for the fulfilment of some (particular) wish,
21. (Let him initiate) a person desirous of excellence in sacred learning in his seventh year,
22. A person desirous of long life in his eighth year,
23. A person desirous of manly vigour in his ninth year,
24. A person desirous of food in his tenth year,
25. A person desirous of strength in his eleventh year,
26. A person desirous of cattle in his twelfth year.
27. There is no dereliction (of duty, if the initiation takes place), in the case of a Brâhmana before the completion of the sixteenth year, in the case of a Kshatriya before the completion of the twenty-second year, in the case of a Vaisya before the completion of the twenty-fourth year. (Let him be initiated at such an age) that he may be able to perform the duties, which we shall declare below.
28. If the proper time for the initiation has passed, he shall observe for the space of two months the duties of a student, as observed by those who are studying the three Vedas.
29. After that he may be initiated.
30. After that he shall bathe (daily) for one year.
31. After that he may be instructed.
32. He, whose father and grandfather have not been initiated, (and his two ancestors) are called 'slayers of the Brahman.'
33. Intercourse, eating, and intermarriage with them should be avoided.
34. If they wish it (they may perform the following) expiation;
35. In the same manner as for the first neglect (of the initiation, a penance of) two months (was) prescribed, so (they shall do penance for) one year.
36. Afterwards they may be initiated, and then they must bathe (daily),
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Paraphrase - KVSSNRao
The author (Apastambha) wishes to declare acts of productive merit in daily life according to the laws that are used by people who know Vedas and follow Vedas in this book.
There are four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras and amongst these, each preceding (caste) is superior by birth to the one following. For persons of the first three castes, when initiated by gurus, the study of the Veda, and the kindling of the sacred fire; and doing things mentioned in Vedas are productive of rewards in this world and the next. Sudra has to work under persons of above three castes, and the higher the caste (which he serves) the greater is the merit.
People who want to learn Vedas have to be initiated by a person who studied Veda and is presently also studying them and also whose family has a tradition of learning Vedas. The guru or acharya who teaches dharma must not be offended at any time. While father and mother produce the physical body, the teacher helps in development of the mental faculties and thus he is giving a second birth. This second birth is much more valuable than the first.
The brahmana boy is to be initiated into study at the age of eight, kshatriya boy at the age of eleven, and the vysya boy at the age of twelve. Even the periods of season are different for different groups of boys. For Brâhmins it is spring, summer for Kshatriyas, and autumn for Vaisyas. Even among Brahmins, if he person wants to be excellent in studies, he is to be initiated at the age of seven, if some body wants to be of manly vigour, he can be initiated at the age of nine. If somebody has more desire for food, he can start studies at the age of ten.
Brahmins can initiate studies even up to the age of sixteen, a kshatriya can initiate up to the age of twenty two, and a vaisya can initiate up to the age of twenty four. If somebody comes up even after this period, he may be tested for a total period of one year two months for his commitment to learning and then can be initiated.
Somebody whose father and grandfather have not studied Vedas needs a greater period of preparation for commencing regular study. The interaction of scholars with children of uneducated parents is discouraged.
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Thought by NRao
I am also reading these sutras for the first time. I studied Sociology for my IAS attempt in 1984. There is a concept of Functionalist perspective in Sociology. Every practice and every rule has a function at least when it was initiated and accepted by substantial number in a group. But I am sure over a period of time some of these rule can become dysfunctional and there has to be mechanism in the society to identify and remove these rules. Social deviance, another concept Sociology talks about people, who disregard the current rules of the society and do things independently. Probably these are the first people to challenge a rule may be after a lot of thinking, and these people provide an opportunity to scientists to verify whether the old rule is still functional or new rule is functional. At this stage, we can only keep giving our opinions. I shall slowly find out the sociological research studies on various rules and bring them out through this site.
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Comments
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For Part 2
http://grihyasutras.blogspot.com/2007/08/apastambha-grihya-sutras-part-2-prasna.html
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