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The Sacred Laws of the Âryas: Âpastamba - Prasna I, Patala 4
Khanda 12
1. A Brâhmana declares, 'The daily recitation (of the Veda) is austerity.'1
2. In the same (sacred text) it is also declared, Whether he recites the daily portion of the Veda standing, or sitting, or lying down, he performs austerity thereby; for the daily recitation is austerity.'2
3. Now the Vâgasaneyi-brâhmana declares also, 'The daily recitation is a sacrifice at which the Veda is offered. When it thunders, when lightning flashes or thunderbolts fall, and when the wind blows violently, these sounds take the place of the exclamations Vashat (Vaushat and Svâhâ). Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vashat (should be heard) in vain.3
4. The conclusion of the passage from that (Vâgasaneyi-brâhmana is found) in another Sâkhâ (of the Veda).
5. 'Now, if the wind blows, or if it thunders, or if lightning flashes, or thunderbolts fall, then he shall recite one Rik-verse (in case he studies the Rig-Veda), or one Yagus (in case he studies the Yagur-veda), or one Sâman (in case he studies the Sâma-veda), or (without having a regard to his particular Veda, the following Yagus), "Bhûh Bhuvah, Suvah, in faith I offer true devotion." Then, indeed, his daily recitation is accomplished thereby for that day.'4
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.5
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).6
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.7
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).8
12. He who follows such (usages) becomes fit for hell.
13. Now follow (some rites and) rules that have been declared in the Brâhmanas.9
14. By way of laudation they are called 'great sacrifices ' or 'great sacrificial sessions.'10
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;
Khanda 13
1. The oblation to the gods accompanied by the exclamation Svâhâ, which may consist even of a piece of wood only; the offering to the Manes accompanied by the exclamation Svadhâ, which may consist even of a vessel with water only; the daily recitation.11
2. Respect must be shown to those who are superior by caste,12
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.13
6. The syllable 'Om' is the door of heaven.14 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.'15
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.16
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).17
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.18
14. Some (declare, that he shall also) always, (if the substitute is) a worthy person.19
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).20
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,
Khanda 14
1. (That is to say) the Agnihotra, hospitality,21
2. And what else of this kind (is ordained).
3. He whom (a student) asks for instruction, shall certainly not refuse it;22
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).23
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.24
7. The feet of all Gurus must be embraced (every day) by a student who has returned home;25
8. And also on meeting them, after returning from a journey.26
9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority.27
10. And respect (must) always (be shown to one's elders and betters), according to the injunction28 (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.29
12. Or he may silently embrace their feet.30
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.31
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.32
17. But every one (Gurus and others) he shall salute, after having risen (from his seat).33
18. If he is impure, he shall not salute (anybody);34
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.35
24. Some (declare, that he shall salute in this manner even) his mother and the wife of his teacher.36
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.37
26. A younger person or one of equal age he shall ask, about his well-being (employing the word kusala).38
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).39
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).40
Footnotes
1. 'It procures as much reward as penance.'--Haradatta. Manu II, 166; Weber, Ind. Stud. X, 113. The phrase occurs frequently in the Brâhmanas, e.g. Taitt. Âr. II, 14, 3.
2. Regarding the proper position at the 'Veda-offering,' or daily recitation, see above, I, 3, 11, 2 3, and Taitt. Âr. II, 11, 3. Passages similar to the first part of the sentence quoted in this Sûtra occur Taitt. Âr II, 12, 3, and 15, 3. It ought to be observed that the Taitt. Âr. in both places has the word 'vragan,' which is also read in the P. and P. U. MSS. The second part is taken apparently from the same work, II, 14, 2.
3. See Satapatha-brâhmana XI, 5, 6, 8, where a passage very similar to that quoted by Âpastamba occurs. Vashat and the other exclamations, which are pronounced by the Hotri-priest, serve as signals for the Adhvaryu to throw the oblations into the fire.
4. 'Some suppose that the words Bhûh Bhuvah and Suvah &c. (are to be used only) if one studies the Brâhmana portion of the Veda, not every where.'-- Haradatta.
5. Haradatta explains Âryas by visishtâh, 'excellent ones,' i.e. persons who know the law, and he gives Manu as an instance.
6. See above, I, 1, 4, 9 and 10. and notes.
7. How then is their existence known? 'They are inferred from usage.' '"Usage" means the teaching of the law-books and the practice. From that it is inferred that Manu and other (authors of law-books) knew such texts of the Brâhmanas. For how could otherwise (Rishis like Manu) teach in their works or practise (such customs) for which no authority is now found? And certainly they were intimately connected with the revealed texts (i.e. saw them).'-- Haradatta.
8. Compare above, I, 1, 4, 8-10.
9. The consequence of the introduction of these rules into a Smriti work is, that their omission must be expiated by a Smârta penance and not by a Srauta one.
10. The commentator observes, that, as these rites are called 'great sacrifices,' by way of laudation only, the particular laws binding on performers of real Soma-sacrifices cannot be transferred to the performers of these ceremonies. Regarding the p. 48 term 'great sacrifices,' see also Taitt. Âr. II, 11, 10, 1 seq., and Satapatha-brâhmana XI, 59 6, 1.
11. Taitt. Âr. II, 10, 2 and 3, and Satapatha-br. loc. cit. 2. Haradatta observes, that some consider the Devayagña, mentioned in the Sûtra, to be different from the Vaisvadeva, but that he holds it to be the same. Further he mentions, that some prescribe this Vaisvadeva to be performed even if one has nothing to eat.
12. 'Namely, by allowing them to walk in front on the road and by giving them perfumed garlands and the like at festive occasions.'--Haradatta.
13. Haradatta gives as an example the order to fetch water, and adds that a voluntary act on a former pupil's part ought not to be forbidden.
14. Compare also Taitt. Âr. I, 2, 4, and Manu II, 74.
15. The example given in the Sûtra is that of the Punyâhavâkana, which precedes every Grihya ceremony, and at which the sacrificer requests a number of invited Brâhmanas to wish him success. The complete sentences are, The sacrificer: Om karmanah punyâham bhavanto bruvantviti, 'Om, wish that the day may be auspicious for the performance of the ceremony.' The Brâhmanas: Om punyâham karmana itî, 'Om, may the day be auspicious for the ceremony.' In the same manner the Brâhmanas afterwards wish 'welfare,' svasti, 'prosperity,' vriddhi, to the sacrificer.
16. Manu II, 112.
17. The meaning of Hârita is, that the vow of obedience is required for the Trihsrâvana and Tr.ihsahavakana, which Âpastamba exempted in the preceding Sûtra. It follows from this rule that the Aṅgas or works explanatory of the Veda need not be studied under a vow of obedience.
18. This rule is a Supplement to I, 2, 7, 29.
19. '"A worthy person," i.e. on account of his learning, or character.'-- Haradatta.
20. 'According to some, this rule refers only to the time after instruction has been completed; according to others, to the time of studentship.'--Haradatta. But see Manu II, 151 seq.
21. The Agnihotra, i.e. certain daily oblations of clarified butter.
22. Manu II, 109-115.
23. Manu II, 218.
24. Manu II, 228, 215.
25. The word Gurus, 'venerable persons,' includes besides the teacher and persons mentioned in the preceding Sûtra, an elder brother, a maternal uncle, and all others who are one's betters or elders. See above, I, 2, 6, 29-35.
26. 'That is to say, whether he himself or "the venerable persons" undertook the journey.'--Haradatta.
27. Manu II, 133.
28. See above, I, 4, 13, 2.
29. Manu II, 130.
30. The commentator adds that the mode of salutation must depend on their learning and virtue,
31. Manu II, 134.
32. This Sûtra, like the preceding, refers to those who are not 'Gurus.'
33. Manu II, 120.
34. 'Impure,' i.e. unfit for associating with others on account of the death of relations or through other causes, see below, I, 5, 15, 7 seq.
35. He shall say, 'I salute,' not 'I, N. N., salute.' Manu II, 123.
36. Âpastamba, of course, holds the contrary opinion. Manu II, 216.
37. This verse, which is found with slight variations in most Smritis contains, according to Haradatta, an instruction given by a teacher to his pupil. Manu II, 135.
38. Of course. in case the person addressed is a Brahman. Manu II, 127. Kullûka quotes under this verse the above and the following Sûtras. But his quotation has only a faint resemblance to our text.
39. That is to say in these terms I hope you have not lost any cattle or other property!'--Haradatta.
40. He shall address a woman in order to re-assure her, and do it in these terms: 'Mother, or sister, what can I do for you? Don't be afraid!' &c.--Haradatta.
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