०४

01 यदुच्छिष्टम् प्राश्नाति ...{Loading}...

यदुच्छिष्टं प्राश्नाति १

02 हविरुच्छिष्टमेव तत् ...{Loading}...

हविरुच्छिष्टमेव तत् २

03 यदन्यानि द्र व्याणि ...{Loading}...

यदन्यानि द्रव्याणि यथालाभमुपहरति दक्षिणा एव ताः ३

04 स एष ब्रह्मचारिणो ...{Loading}...

स एष ब्रह्मचारिणो यज्ञो नित्यप्रततः ४

05 न चास्मै श्रुतिविप्रतिषिद्धम् ...{Loading}...

न चास्मै श्रुति-विप्रतिषिद्धम् उच्छिष्टं दद्यात् ५

06 यथा क्षारलवणमधुमांसानीति ...{Loading}...

यथा क्षार-लवण-मधु-मांसानीति ६

07 एतेनान्ये नियमा व्याख्याताः ...{Loading}...

एतेनान्ये नियमा व्याख्याताः ७

08 श्रुतिर्हि बलीयस्यानुमानिकादाचारात् ...{Loading}...

श्रुतिर्हि बलीयस्यानुमानिकादाचारात् ८

09 दृश्यते चापि प्रवृत्तिकारणम् ...{Loading}...

दृश्यते चापि प्रवृत्तिकारणम् ९

10 प्रीतिर्ह्य् उपलभ्यते ...{Loading}...

प्रीतिर्ह्य् उपलभ्यते १०

11 पितुर् ज्येष्ठस्य च ...{Loading}...

पितुर् ज्येष्ठस्य च भ्रातुर् उच्छिष्टं भोक्तव्यम् ११

12 धर्मविप्रतिपत्ताव् अभोज्यम् ...{Loading}...

धर्म-विप्रतिपत्ताव् अभोज्यम् १२

13 सायम् प्रातर् उदकुम्भम् ...{Loading}...

सायं प्रातर् उदकुम्भम् आहरेत् १३

14 सदारण्याद् एधान् आहृत्याधो ...{Loading}...

सदारण्याद् एधान् आहृत्याधो निदध्यात् १४

15 नास्तम् इते समिद्धारो ...{Loading}...

नास्तम् इते समिद्धारो गच्छेत् १५

16 अग्निम् इद्ध्वा परिसमूह्य ...{Loading}...

अग्निम् इद्ध्वा परिसमूह्य समिध आदध्यात् सायं प्रातर् यथोपदेशम् १६

17 सायम् एवाग्निपूजेत्य् एके ...{Loading}...

सायम् एवाग्नि-पूजेत्य् एके १७

18 समिद्धम् अग्निम् पाणिना ...{Loading}...

समिद्धम् अग्निं पाणिना परिसमूहेन् - न समूहन्या १८

19 प्राक् तु याथाकामी ...{Loading}...

प्राक् तु याथाकामी १९

20 नाग्न्य्उदकशेषेण वृथाकर्माणि कुर्वीताऽऽचामेद् ...{Loading}...

नाग्न्य्-उदक-शेषेण वृथा-कर्माणि कुर्वीताऽऽचामेद् वा २०

21 पाणिसङ्क्षुब्धेनोदकेनैकपाण्याऽऽवर्जितेन च नाचामेत् ...{Loading}...

पाणि-संक्षुब्धेनोदकेनैक-पाण्याऽऽवर्जितेन च नाचामेत् २१

22 स्वप्नञ् च वर्जयेत् ...{Loading}...

स्वप्नं च वर्जयेत् २२

23 अथाहरहराचार्यङ् गोपायेद् धर्मार्थयुक्तैः ...{Loading}...

अथाहरहराचार्यं गोपायेद् धर्मार्थयुक्तैः कर्मभिः २३

24 स गुप्त्वा संविशन्ब्रूयाद्धर्मगोपायमाजूगुपमहमिति ...{Loading}...

स गुप्त्वा संविशन्ब्रूयाद्धर्मगोपायमाजूगुपमहमिति २४

25 प्रमादादाचार्यस्य बुद्धिपूर्वं वा ...{Loading}...

प्रमादादाचार्यस्य बुद्धिपूर्वं वा नियमातिक्रमं रहसि बोधयेत् २५

26 अनिवृत्तौ स्वयङ् कर्माण्यारभेत ...{Loading}...

अनिवृत्तौ स्वयं कर्माण्यारभेत २६

27 निवर्तयेद्वा ...{Loading}...

निवर्तयेद्वा २७

28 अथ यः पूर्वोत्थायी ...{Loading}...

अथ यः पूर्वोत्थायी जघन्यसंवेशी तमाहुर्न स्वपितीति २८

29 स य एवम् ...{Loading}...

स य एवं प्रणिहितात्मा ब्रह्मचार्यत्रैवास्य सर्वाणि कर्माणि फलवन्त्यवाप्तानि भवन्ति यान्यपि गृहमेधे २९

इति प्रथमः पटलः


    1. See above, I, 1, 2, 23.
     ↩︎
  1. See above, I, 1, 2, 24 seq.:–According to Haradatta, teachers were in the habit of giving ointments and the like forbidden substances to their pupils, and Āpastamba gives this rule in order to show his dissent from the practice. ↩︎

  2. ‘Ānumānika’ means “proper to be inferred from.” For the existence of a text of the revelation or tradition (Smṛti) is inferred from custom. A visible text of the revelation is (however) of greater weight than a custom from which the existence of a text may be inferred. It is impossible to infer (the existence of a text) which is opposed to such (a visible text), on account of the maxim “an inference (can be made only, if it is) not opposed (by ocular proof).” (Āpastamba), by speaking thus, (“For revealed texts,” &c.,) shows that the rule forbidding a student to eat pungent condiments, salt &c. is based on the existing text of a Brāhmaṇa.’ –Haradatta. ↩︎

  3. अनुमानबाधित इति न्यायात्, इति. क. पु ↩︎ ↩︎ ↩︎ ↩︎ ↩︎

  4. ‘Though the text forbidding the use of pungent condiments salt, and the like refers to such substances if they are not leavings, still it is improper to assert, on the ground of the custom from which a permissive text may be inferred, that it (the existing text), which is general, must be restricted (to those cases only) where the forbidden substances are not leavings given by the teacher. (If an opponent should answer that) certainly there are also texts which contradict each other, such as “he takes” and “he does not take,” and that therefore there is no reason why a text restricted (to the case in which forbidden substances are leavings of the teacher) should not be inferred. In order to answer (that plea), he (Āpastamba) says (Sūtra 9), “True, that would be right if no motive whatever could be discovered for that custom (to eat forbidden food which is given by the teacher). But a reason for this course of action exists.”’–Haradatta. ↩︎

  5. अतिरात्रे षोडशिनं गृह्णाति, नातिरात्रे षोडशिनं गृह्णाति, इति श्रुतिभ्यामेकस्मिन्नेवातिरात्रसंस्थाके ज्योतिष्टोमे षोडशिसंज्ञस्य प्रहस्य ग्रहणाग्रहणयोः परस्परविरुद्धयोर्विधानात् तयोरपि श्रुत्योः परस्परं विरोधादिति भावः । उलूखलाकार उपर्यासेचनवान् पात्रविशेषो ग्रहः । खदिरवृक्षनिर्मितो ग्रहविशेषष्षोडशी। तस्य सोमरसेन पूरणं ग्रहणम् । ↩︎ ↩︎ ↩︎ ↩︎ ↩︎

  6. ‘What is that (reason)? [Sūtra 10] For to eat pungent condiments, salt, &c. gives pleasure to the eater, and therefore according to the maxim, I, 4, 12, 11, “That in case a custom has pleasure for its motive, there is no text of the holy law to authorise it,” no text restricting (the prohibition of forbidden substances to the case in which a Brahmacārin does not receive them as leavings from his teacher) can be inferred (from the practice of eating such leavings).’–Haradatta. ↩︎

  7. Another explanation of this Sūtra is given by Haradatta: ‘If by eating their leavings he should commit a sin (because the food contains salt &c.), he shall not do it.’ ↩︎

  8. Manu II, 182. ↩︎

  9. The reason for placing the fuel on the ground is, according to Haradatta, the fear lest, if placed on some shelf or the like, it should tumble down and injure the teacher’s children. Others however, are of opinion that the wood which the pupil fetches daily, is not to be used by the teacher for cooking, but for the performance of the pupil’s daily fire-offering. The reason for this interpretation is, that in the Gṛhya-sūtra, II, 24, the daily offering of fuel is enjoined with the same words. See Weber, Ind. Stud. X, 123; Manu II, 186. ↩︎

  10. इध्माहरणं इति क, ख. पु. ↩︎ ↩︎ ↩︎

  11. आप० गृ० ११. २२. ↩︎ ↩︎

  12. पा० सू० ३. ३. १२. ↩︎

  13. Some explain, instead of ‘after having swept the ground around the altar,’ &c., ‘after having raked the scattered brands into a heap.’–Haradatta. ↩︎

  14. राशीकरणमित्यन्ये इति ख० ग० पु. ↩︎

  15. Āp. Gṛ. Sū. II, 22. ↩︎

  16. During the fire-worship water is wanted for sprinkling the altar in various ways. ↩︎

  17. Acts tending to the acquisition of merit are here–collecting sacred fuel, Kuśa grass, and flowers for sacrifices. Acts tending to the acquisition of wealth are–gathering fuel for cooking, &c. Manu II, 182; Weber, Ind. Stud. X, 123 and 124. ↩︎

  18. Another explanation of the words spoken by the student is, ‘O law, I have protected him; protect thou me.’ See also Gopatha-brāhmaṇa, 1, 2, 4. ↩︎

  19. Compare above, I, 1, 1, 13. ↩︎

  20. The Sūtra refers to a naiṣṭhika brahmacārin or professed student, who never leaves his teacher’s family, and never enters any other order; and it declares his merit to be equal to that of one who becomes a householder. Manu II, 243, 244; Yājñ. I, 49, 50. ↩︎