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29:6
'If the teacher comes to the house of his (former) pupil (who has become a
householder), he shall, for instance, not say, "Oh, what a beautiful
dish!" in such a manner, that his desire to obtain it becomes apparent.'--Haradatta.
29:7
This opinion is contrary to Āpastamba's view given in Sūtras 2 and 3 above.
30:10
'When he gives to his teacher a wooden seat (with legs), he shall not sit on a
cane-seat (without legs), for the latter touches the ground on all sides.'--Haradatta.
30:11
Manu II, 119.
30:12
This rule is an exception to I, 2, 7, 5. Manu II, 204.
30:13
'The roller is an implement used by husbandmen, with which the ploughed land is
made even. If one person ascends it and another drags it along, the ground
becomes even. If that is dragged by the teacher, the pupil shall ascend it at
his command. He shall not disobey from fear of the unseemliness of the
action.'--Haradatta.
30:15
Manu II, 199; regarding the term Guru, see above, I, 2, 6, 29.
31:17
This and the following Sūtras refer to a person who has finished his
studentship, while the preceding ones, from Sūtra 8, apply to the time of
studentship also.
31:24
Weber, Ind. Stud. X, 126.
32:26
'Another commentator says, "That pupil who offends his teacher in word,
thought, or deed, and directs his mind improperly, i.e. does not properly obey,
does not (any longer) remain a pupil."'--Haradatta.
32:29
But see also Manu. VIII, 299, where corporal punishment is permitted.
Footnotes
32:1
9. The Upākarma is the ceremony which is performed every year at the beginning
of the course of study. It is in fact the solemn opening of the Brahmanic term.
'Because Āpastamba uses the word evening (i.e. first part of the night) it is
not sinful to study later in the night.'--Haradatta. Manu IV, 95; Yāgń. I,
142, 143; Weber, Ind. Stud. X. 130 and 134.
33:2
The term lasts therefore for five months; (i.e. latter half of, Srāvana, Bhārapada,
Āsvina, Kārttika, Mārgasīrsha, and the first half of Pausha.) The Rohinī-day
of Pausha is meant.
33:3
'According to this latter opinion the Upākarma should be performed on the full
moon of Bhādrapada, as has been taught in another work (Manu IV, 95); the (time
of the) Utsargana, (the solemn closing of the term) should be advanced; and
after the Utsargana has been performed, one may study the Veda during the light
nights of each month until the full moon of Srāvana, in order to fix in one's
mind the part learned already; and in the dark fortnight of each month one may
study the Vedāṅgas, i.e. grammar and the rest (Manu IV, 98). On the full
moon of Srāvana the Upākarma should be performed once more, and that part of
the Veda should be studied which has not yet been learned.'--Haradatta.
33:4
Nigarnāh, 'high-roads,' are squares and the like.--Haradatta.
33:6
The Samyā is either the pin in the bullock's yoke or the round stick, about a
foot and a half in length, which is used for the preparation of the Vedi. Manu
IV, 116; Yāgń. I, 148.
33:8
'Nor anywhere near it within the throw of a Samyi.' This must be understood
from. Sūtra 6.
34:9
Yāgń. I, 148.
34:13
The last part of the Sūtra may also be interpreted: 'Thus she will be blessed
with children.'--Haradatta.
34:14
Manu IV, 108; Yāgń. I, 148.
34:18
Haradatta explains Bāhya, 'outcasts,' by 'robbers, such as Ugras and Nishādas.'
But, I think, it means simply such outcasts as live in the forest or outside the
village in the Vādī, like the Dhers, Mahārs, Māngs of the present day. Most
of these tribes however, are or were given to thieving. See Kullūka on Manu X,
2 9, and the Petersburg Dict. s. v.
35:19
Yāgń. I, 150.
35:20
Manu IV, 106; Yāgń. I, 145. This rule refers to the rainy season. (For
thunder) at other (seasons) he orders below a longer (cessation).'--Haradatta.
35:27
Manu IV, 120; Yāgń. I, 151.
35:28
'"For two days," i.e. on the day of the new moon and the preceding
one, the fourteenth of the half month.'--Haradatta. Manu IV, 113; Yāgń. I,
146.
Footnotes
36:1
10. The three full-moon days are Phālgunī (February-March), Āshādhī
(June-July), Kārttikī (October-November).
36:2
The construction is very irregular, the first noun standing in the nominative
and the rest in the locative. A similar irregularity occurs below, I, 3, 11, 3
1. The Vedotsarga is the ceremony. which is performed at the end of the
Brahmanic term, in January. 'In the case of the death of a Guru, the vacation
begins with the day on which the death occurs. On the other occasions mentioned
he shall not study on the day preceding (the ceremony), on the day (of the
ceremony), nor on the day following it.'--Haradatta. Manu IV, 119; Yāgń. I,
144. 'The Gurus' intended here, are fathers-in-law, uncles, &c.
36:3
'This rule applies to a student only. It is known from another work that those
who have been infected by impurity (on the death of a relation), must not study
whilst the impurity lasts. 'Haradatta. Yāgń. I, 144.
36:6
The word anubhāvinah, interpreted by Haradatta as 'persons who are younger than
the deceased,' is explained in different ways by others; firstly, as 'the
mourners,' and secondly, as 'Samānodakas or gentiles beyond the sixth degree.'
In the latter case the Sūtra ought to be-translated thus: 'On the death of
gentiles beyond the sixth degree, (the head) ought to be shaved.'
37:7
Regarding the Dikshā initiation,' see Aitareya-brāhmana I, 1, and Max Müller's
History of Ancient Sanskrit Literature, p. 309 seq.
37:8
Hence it follows that the top-lock should not be shaved off, except in the case
mentioned in the following Sūtra.
37:9
Sattras, 'sacrificial sessions,' are sacrifices which last longer than twelve
days.
37:10
'But in his opinion it should be twelve days, as declared above, Sūtra 4.'--Haradatta.
It appears, therefore, that this Sūtra is to be connected with Sūtra 4.
37:11
'Because the word "death "is used here, death only is the reason (for
stopping, the reading), in the case of Gurus and the rest (i.e. the word
"died" must be understood in Sūtra 2 and the following ones).' --Haradatta.
38:15-16.
Manu II, 73.
38:17
Manu II, 73.
38:18
Haradatta states rightly, that the plural ('they study') is useless. According
to him, the use of the verb in the singular may be excused thereby, that the
advice is addressed to each of the persons engaged in study. Manu IV, 122.
38:19
The ekasrika, 'solitary jackal,' is now called Bālu or Pheough, and is
considered to be the constant companion of a tiger or panther. Its unharmonious
cry is, in the present day also, considered to be an evil omen. Yāgń. I, 148;
Manu IV, 108, 115 and 123.
38:21
Manu IV, 121.
39:22
Manu IV, 121.
39:24
Manu IV, 107; Yāgń. I, 150.
39:25
Manu IV, 121.
39:26
'Therefore he shall sup, after having finished his study.'--Haradatta.
39:27
Manu IV, 121; Yāgń. I, 149.
39:28
Manu IV, 112; Yāgń. I, 146.
39:29
If that food has not been digested by the end of that time (i.e. in the
evening), he shall not study until it has been digested.'--Haradatta.
39:30
'Because in this Sūtra the expression "food not given at a Srāddha"
occurs, some think that the preceding Sūtra refers to "food eaten at a Srāddha."'--Haradatta.
This explanation is not at all improbable.
Footnotes
40:1
11. The Black Yagur-veda, to which Āpastamba belongs, is divided throughout
into books called Kāndas.
40:3
Haradatta names as such gods, Nandīsvara and Kubera. Other commentators,
however, explain Manushyaprakriti by Manushyamukha, 'possessing human faces.' A
similar rule occurs Gautama XVI, 34, Where a Manushyayagńa is mentioned as a
cause for discontinuing the recitation of the Veda. In his Commentary on Gautama,
also, Haradatta is in doubt. He first refers the term to the sacraments like the
Sīmantonnayana, and then adds, that some explain it to mean 'a sacrifice to
gods who formerly were men.'
40:4
This Sūtra is an exception to I, 3, 10, 28.
40:6
Haradatta's commentary on this Sūtra is very meagre, and he leaves the word
anuvākyam unexplained. I am not ccrtain that my explanation is correct. But it
is countenanced by the statements of the Grihya-sutras regarding the order of
studying. Weber, Ind. Stud. X, 132.
41:7
Yāgń. I, 145. This Sūtra is a Gńāpaka or 'such a one which indicates the
existence of a rule not expressly mentioned! Above (I, 3, 9, 1) the yearly
-performance of the Upākarma and Utsarga ceremonies for the beginning and end
of the Brahmanic term has been prescribed. In this Sūtra the performance of the
Upakarma and Utsarga at the beginning and completion of the Pārāyana or the
vow to go through a whole Veda is incidentally mentioned. Thence it may be
inferred that these ceremonies must. be likewise performed on the latter
occasions, though no absolute rule to this effect has been given. Such Gńāpakas
are of frequent occurrence in all Sūtras, and constitute one of the chief
difficulties of their interpretation.
41:8
Yāgń. I, 149; Manu IV, 102, 122.
41:11
Others explain the Sūtra thus: 'If he meets fellow-students, after they have
come home from a journey, he shall not study with them on that day.'
42:15
Yāgń. I, 145; Manu IV, 113.
42:16
Yāgń. I, 51; Manu IV, 120.
42:20
According to Haradatta, Āpastamba uses the word Anuvāka in order to indicate
that smaller portions of the Veda may be studied. Others think, that by Anuvāka,
the Samhitā and the Brāhmana are meant, and that the study of the Aṅgas
is permitted. The Vasantotsava, or spring festival, which, according to the
Dramas, was, in olden times, kept all over India, falls, according to Haradatta,
on the thirteenth of the first half of Kaitra, about the beginning of April.
42:21
'Hence, if one has forgotten it and eaten one's breakfast, a penance, not the
Brahmayagńa, must be performed'--Haradatta.
42:23
See Taittirīya Āranyaka II, 11, 1 and 11; Āsv. Gri. Sū. III, 2, 1-2. In our
days this rule is usually not observed. Brāhmanas mostly recite at the daily
Brahmayagńa, 'Veda-offering,' one particular formula, which symbolically
comprises the whole Veda. A few learned Brāhmana friends, however, have assured
me, that they still recite the whole of their Sākhā every year according to
this rule of Āpastamba.
43:25
Yāgń. I, 149; Manu IV, 106, 120, 127; Taitt. Ār. II, 15, 1.
43:26
Manu IV, 109, 116.
43:27
Manu IV, 103 and 104.
43:30
Yāgń. I, 145; Manu IV, 105, 118.
43:31
Manu IV, 104, and see above.
44:32
One muhūrta = 48 minutes.
44:36
Other commentators interpret the Sūtra in a different sense. They take it to
mean: 'And (luring the night (from the twelfth to the thirteenth of each half of
the month, he shall not study at all, be it in or out of term).'
44:37
'What has been studied before, must not be studied (again) at any time in the
vacation nor in the evening.'-- Haradatta.
44:38
Haradatta thinks that by 'Parishad,' Manu's and other Dharma-sāstras are meant.
This explanation is, however, not exact. Parishad, 'assemblage,' means, in the
language of the Sāstras, either a Pańk, an assemblage of learned Brahmans
called together to decide some knotty point of law, or a Brahminical school,
which studies a particular redaction of the Veda (see the Petersburg Dict. s.
v.) The latter meaning is that applicable to this Sūtra. By 'Parishadah' are
here intended the Vedic schools, and their writings and teaching. Gautama also
says, XVI, 40. Prātividyam yān smaranti smaranti, '(he shall observe the
stoppages of the Veda-study) which they teach in (the writings belonging to)
each of the Vedas.'
Footnotes
45:1
12. 'It procures as much reward as penance.'--Haradatta. Manu II, 166; Weber,
Ind. Stud. X, 113. The phrase occurs frequently in the Brāhmanas, e.g. Taitt.
Ār. II, 14, 3.
45:2
Regarding the proper position at the 'Veda-offering,' or daily recitation, see
above, I, 3, 11, 2 3, and Taitt. Ār. II, 11, 3. Passages similar to the first
part of the sentence quoted in this Sūtra occur Taitt. Ār II, 12, 3, and 15,
3. It ought to be observed that the Taitt. Ār. 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.
45:3
See Satapatha-brāhmana XI, 5, 6, 8, where a passage very similar to that quoted
by Āpastamba 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.
46:5
'Some suppose that the words Bhūh Bhuvah and Suvah &c. (are to be used
only) if one studies the Brāhmana portion of the Veda, not every where.'--
Haradatta.
46:6
Haradatta explains Āryas by visishtāh, 'excellent ones,' i.e. persons who know
the law, and he gives Manu as an instance.
46:8
See above, I, 1, 4, 9 and 10. and notes.
47:10
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 Brāhmanas. 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.
47:11
Compare above, I, 1, 4, 8-10.
47:13
The consequence of the introduction of these rules into a Smriti work is, that
their omission must be expiated by a Smārta penance and not by a Srauta one.
47:14
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. Ār. II, 11, 10, 1 seq., and Satapatha-brāhmana XI, 59 6, 1.
Footnotes
48:1
13. Taitt. Ār. II, 10, 2 and 3, and Satapatha-br. loc. cit. 2. Haradatta
observes, that some consider the Devayagńa, mentioned in the Sūtra, 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.
48:2
'Namely, by allowing them to walk in front on the road and by giving them
perfumed garlands and the like at festive occasions.'--Haradatta.
48:5
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.
48:6
Compare also Taitt. Ār. I, 2, 4, and Manu II, 74.
49:9
The example given in the Sūtra is that of the Punyāhavākana, which precedes
every Grihya ceremony, and at which the sacrificer requests a number of invited
Brāhmanas to wish him success. The complete sentences are, The sacrificer: Om
karmanah punyāham bhavanto bruvantviti, 'Om, wish that the day may be
auspicious for the performance of the ceremony.' The Brāhmanas: Om punyāham
karmana itī, 'Om, may the day be auspicious for the ceremony.' In the same
manner the Brāhmanas afterwards wish 'welfare,' svasti, 'prosperity,' vriddhi,
to the sacrificer.
49:10
Manu II, 112.
49:11
The meaning of Hārita is, that the vow of obedience is required for the Trihsrāvana
and Tr.ihsahavakana, which Āpastamba exempted in the preceding Sūtra. It
follows from this rule that the Aṅgas or works explanatory of the Veda
need not be studied under a vow of obedience.
50:13
This rule is a Supplement to I, 2, 7, 29.
50:14
'"A worthy person," i.e. on account of his learning, or character.'--
Haradatta.
50:16
'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.
Footnotes
51:1
14. The Agnihotra, i.e. certain daily oblations of clarified butter.
51:3
Manu II, 109-115.
51:5
Manu II, 218.
51:6
Manu II, 228, 215.
51:7
The word Gurus, 'venerable persons,' includes besides the teacher and persons
mentioned in the preceding Sūtra, an elder brother, a maternal uncle, and all
others who are one's betters or elders. See above, I, 2, 6, 29-35.
51:8
'That is to say, whether he himself or "the venerable persons"
undertook the journey.'--Haradatta.
51:9
Manu II, 133.
51:10
See above, I, 4, 13, 2.
52:11
Manu II, 130.
52:12
The commentator adds that the mode of salutation must depend on their learning
and virtue,
52:13
Manu II, 134.
52:16
This Sūtra, like the preceding, refers to those who are not 'Gurus.'
52:17
Manu II, 120.
52:18
'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.
53:23
He shall say, 'I salute,' not 'I, N. N., salute.' Manu II, 123.
53:24
Āpastamba, of course, holds the contrary opinion. Manu II, 216.
53:25
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.
53:26
Of course. in case the person addressed is a Brahman. Manu II, 127. Kullūka
quotes under this verse the above and the following Sūtras. But his quotation
has only a faint resemblance to our text.
53:28
That is to say in these terms I hope you have not lost any cattle or other
property!'--Haradatta.
54:31
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.
Footnotes
54:1
15. Taitt. Ār. II, 1, 2 seq.; Manu IV, 58.
54:2
Pure water is that which a cow will drink. Yāgń. I, 192; Manu V, 128.
54:3
The ceremony of 'sipping water' may be performed in two ways; either the 'person
sipping' may take the water out of a river, pond, &c., or he may get the
water poured into his hand by another person. But, according to Āpastamba, he
must not take a pot or gourd in his left hand and pour the water into his right,
as some Smritis allow. The reason for this rule is, that Āpastamba considers it
essential that both hands should be used in conveying the water to the mouth;
see also above, I, 1, 4, 21. This agrees with the custom now followed, which is
to bend the right hand into the form of a cow's ear, and to touch the right
wrist with the left hand while drinking.
55:4
'Some think, that this Sūtra is intended to forbid also the drinking of
rain-water. Other commentators declare that, according to this Sūtra, it is
allowed to use for "sipping" drops of water which fall from a vessel
suspended by ropes [because the Sūtra emphatically excludes "rain-drops
only].'--Haradatta.
55:6
Manu II, 61. 'Because the term "heated by fire" is used, there is no
objection to water heated by the rays of the sun. In the same manner the use of,
"hot" water only is usually forbidden in the Smritis.'-- Haradatta.
55:7
'Because the phrase "with empty hands" is used, he commits no fault if
he raises his hand, holding a stick or a clod. Some declare, that the term
"touching water" (rendered by "washing means "sipping
water."'--Haradatta.
55:11
The translation given above is based on the interpretation of Haradatta, who
considers that Āpastamba holds 'crossing a river' to cause impurity. The
natural and probably the right interpretation, however, is that rejected by
Haradatta, 'But he shall sip water after having come out (of the river or
tank).'
55:12
'"On the fire used for Vedic or Smārta sacrifices or for household
purposes.". . . Some declare, that (the fuel need not be sprinkled with
water) if used for the kitchen fire.'--Haradatta.
56:14
Haradatta's commentary is of little use, and I am not quite certain that my
translation is correct.
56:15
Manu V, 118.
56:17
This second proceeding is adopted in case the dog has touched the hands or the
lower parts of the body, as may be learnt by the comparison of a verse of Manu.
56:18
Manu IV, 142; Yāgń. I, 155.
56:20
Manu IV, 53. Haradatta mentions other explanations of this Sūtra. Some say,
that the Srauta fire may be kindled by blowing, because that is ordained
particularly in the Vāgasaneyaka, but that the domestic fire is not to be
treated so. Others again consider the rule absolute, and say, that a hollow reed
or bellows must be used for kindling the fire, lest drops of saliva should fall
upon it.
56:21
Manu IV, 54.
57:22
The last condition mentioned in the Sūtra indicates, that the place must have a
river or tank, not wells only, as the purification by sipping water cannot be
performed without help, with water from wells.
57:23
Manu V, 138.
Footnotes
57:1
16. Haradatta takes ākam here to mean 'to drink water,' and thinks that it is
forbidden to do this standing or in a bent position. Others refer the
prohibition to 'sipping water for the sake of purification,' and translate, 'He
shall not sip water standing or in a bent position (except in case of
necessity),' i.e. if the bank of the river is so high that he cannot reach the
water sitting down, and in this case he shall enter it up to his thighs or up to
his navel.
57:2
Manu II, 60 and 62; V, 139; and Yāgń. I, 20 and 27; Weber. Ind. Stud. X, 165.
Haradatta observes, that the further particulars regarding purification by
sipping water must be supplied from other Smritis. The rule quoted by him is as
follows: 'The performer should be sitting in a pure place, not on a seat, except
when sipping water after dinner, and should sip thrice from his hand water which
is free from bubbles and foam, and which he has attentively regarded, in such a
quantity as would cover a Māsha-bean. p. 58 The water
sipped by a Brahman should reach his heart, that sipped by a Kshatriya the
throat, and that sipped by a Vaisya the palate. A Sūdra sips once as much as to
wet his tongue.'
58:7
The eyes are to be touched with the thumb and the fourth finger, either at once,
or one after the other, the nostrils with the thumb and the second finger, the
ears with the thumb and the small finger.
58:9
Manu V, 138.
58:11
Haradatta observes that this Sūtra shows, that every other foreign substance
brought with the food into the mouth, makes the food 'leavings' and the eater
impure. Manu V, 141.
58:12
Manu V, 141 declares sipping to be unnecessary in this case.
59:14
Manu V, 145.
59:18
The term "ten days" is used in order to indicate the time of impurity
generally. In some cases, as that of a Kshatriya, this lasts longer. In other
cases, where the impurity lasts thirty-six hours only, (the abstention from
dining in such houses is shorter.)'--Haradatta. Manu IV, 217.
59:19
A lying-in woman is impure, and must not be touched during the first ten days
after her confinement. During this time, she exclusively occupies the Sūtikāgriha,
or lying-in chamber. Manu IV, 217.
59:20
Haradatta remarks that in the case of the death of a person who is not a
relation, it is customary to place at the distance of 'one hundred bows' a lamp
and water-vessel, and to eat (beyond that distance).
60:21
'Food which is simply impure, may be purified by putting it on the fire,
sprinkling it with water, touching it with ashes or earth, and praising it.'--Haradatta.
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