15. Teacher

Āpastamba

न समावृत्ते समादेशो विद्यते ॥5 ओंकारः स्वर्गद्वारं तस्माद् ब्रह्मअध्येष्यमाण एतदादि प्रतिपद्येत ॥6 विकथां चअन्यां कृत्वाएवं लौकिक्या वाचा व्यावर्तते ब्रह्म ॥7 यज्ञेषु चएतदादयः प्रसवाः ॥8 लोके च भूतिकर्मस्व् एतदादीन्य् एव वाक्यानि स्युर् यथा पुण्यअहं स्वस्तिऋद्धिम् इति ॥9 नअसमयेन कृच्छ्रं कुर्वीत त्रिःश्रावणं त्रिःसहवचनम् इति परिहाप्य ॥10 अविचिकित्सा यावद् ब्रह्म निगन्तव्यम् इति हारीतः ॥11 न बहिर्वेदे गतिर् विद्यते ॥12 समादिष्टम् अध्यापयन्तं यावद् अध्ययनम् उपसंगृह्णीयात् ॥13 नित्यम् अर्हन्तम् इत्य् एके ॥14 न गतिर् विद्यते ॥15 वृद्धानां तु ॥16 ब्रह्मणि मिथो विनियोगे न गतिर् विद्यते ॥17

5 A teacher cannot give orders to a pupil of his who has returned home. 6 The syllable OM is the gate to heaven. Therefore, when he is about to recite the Veda, he should pronounce that syllable at the beginning, 7 as also after saying something during the recitation that is not part of the recitation. In this way the Veda is kept separate from ordinary speech. 8 During sacrifices, moreover, commands begin with this syllable. 9 In ordinary life also during rites to secure prosperity, it is this syllable that precedes statements such as, "May the day be auspicious!", "May there be well-being!", and "May there be prosperity!". 10 Without a mutual agreement, one should not take up a difficult text, with the exception of the Trihśravana and the Trihsahavacana, 11 but according to Harita the Veda should be studied until all doubts are cleared. 12 In the case of non-vedic texts, subservience does not come into play. 13 The pupil should clasp the feet of the person who instructs him on the orders of his teacher for the duration of the instruction. 14 According to some, the pupil should do so always if the instructor is a worthy person. 15 With respect to such a person, however, subservience does not come into play, 16 as also with respect to older fellow students. 17 When two people rehearse the Veda with each other, subservience does not come into play. [A 1.13.5–17]

अप्सु च ॥17 प्रवचनयुक्तो वर्षाशरदं मैथुनं वर्जयेत् ॥1 मिथुनीभूय च न तया सह सर्वां रात्रिं शयीत ॥2 शयानश् चअध्यापनं वर्जयेत् ॥3 न च तस्यां शय्यायाम् अध्यापयेद् यस्यां शयीत ॥4

1 A man who is engaged in teaching the Vedas should refrain from sex during the rainy season and autumn, 2 and if he has sexual intercourse, let him not sleep with her the entire night. 3 While he is lying down, moreover, he should refrain from teaching, 4 nor should he teach sitting on the bed in which he sleeps. ... 11 He should keep awake until nightfall. 12 Vedic recitation is forbidden at night, with the exception of teaching the Law to pupils 13 and reciting the Veda mentally by himself. 14 Teaching the Veda is permitted after midnight. 15 If he gets up in the last watch of the night, he should not go back to sleep thinking that vedic recitation is forbidden. 16 He may, if he so wishes, rest leaning against something 17 or recite the Veda mentally. [A 1.32.1–4, 11–17]

ब्राह्मण आचार्यः स्मर्यते तु ॥24 आपदि ब्राह्मणेन राजन्ये वैश्ये वाअध्ययनम् ॥25 अनुगमनं च पश्चात् ॥26 तत ऊर्ध्वं ब्राह्मण एवअग्रे गतौ स्यात् ॥27

24 Tradition says that only a Brahmin can be a teacher. 25 In times of adversity a Brahmin may study under a Kṣatriya or a Vaiśya 26 and walk behind him. 27 But after that time the Brahmin shall walk ahead. [A 2.4.24–7]

उपाकरणाद् आउत्सर्जनाद् अध्यापयितुर् नियमः लोमसंहरणं मांसं श्राद्धं मैथुनम् इति च वर्जयेत् ॥16 ऋत्वे वा जायाम् ॥17 यथाआगमं शिष्येभ्यो विद्यासंप्रदाने नियमेषु च युक्तः स्यात् एवं वर्तमानः पूर्वअपरान् संबन्धान् आत्मानं च क्षेमे युनक्ति ॥18 मनसा वाचा प्राणेन चक्षुषा श्रोत्रेण त्वक्शिश्नौदरआरम्भनणअनास्रावान् परिवृञ्जानो ऽअमृतत्वाय कल्पते ॥19

16 These are the restrictions that a teacher should observe from the commencement of the annual course of vedic study until its completion. He should abstain from shaving the hair on his body, eating meat, partaking of an ancestral offering, and sexual intercourse. 17 He may optionally have sex with his wife during her season. 18 In accordance with the vedic precepts, he should be intent on imparting vedic knowledge to his pupils and on observing the restrictions. If he acts in this manner, he will bring bliss to his ancestors, to his descendants, and to himself. 19 When a man shuns sensual objects with his mind, speech, breath, sight, and hearing, objects to which the skin, the penis, and the stomach cling, he becomes fit for immortality. [A 2.5.16–19]

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Gautama

आचार्यः श्रेष्ठो गुरूणां । ॥50 मातेत्य् एके । ॥51

50 The teacher is the foremost of his elders; 51 according to some, the mother. [G 2.50–1]

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Vasiṣṭha

गुरोस्गुरौ सन्निहिते गुरुवत्वृत्तिसिष्यते ॥54 गुरुवत्गुरुपुत्रस्य वर्तितव्यम् इति श्रुतिः ॥54

54 When his teacher's teacher is near by, he is expected to treat him as he does his own teacher. He should treat his teacher's son as he does the teacher himself-so states a vedic text. [Va 13.54]

Āpastamba

न समावृत्ते समादेशो विद्यते ॥5

5 A teacher cannot give orders to a pupil of his who has returned home. [A 1.13.5]

उपाकरणाद् आउत्सर्जनाद् अध्यापयितुर् नियमः लोमसंहरणं मांसं श्राद्धं मैथुनम् इति च वर्जयेत् ॥16 ऋत्वे वा जायाम् ॥17 यथाआगमं शिष्येभ्यो विद्यासंप्रदाने नियमेषु च युक्तः स्यात् एवं वर्तमानः पूर्वअपरान् संबन्धान् आत्मानं च क्षेमे युनक्ति ॥18 मनसा वाचा प्राणेन चक्षुषा श्रोत्रेण त्वक्शिश्नौदरआरम्भनणअनास्रावान् परिवृञ्जानो ऽअमृतत्वाय कल्पते ॥19

16 These are the restrictions that a teacher should observe from the commencement of the annual course of vedic study until its completion. He should abstain from shaving the hair on his body, eating meat, partaking of an ancestral offering, and sexual intercourse. 17 He may optionally have sex with his wife during her season. 18 In accordance with the vedic precepts, he should be intent on imparting vedic knowledge to his pupils and on observing the restrictions. If he acts in this manner, he will bring bliss to his ancestors, to his descendants, and to himself. 19 When a man shuns sensual objects with his mind, speech, breath, sight, and hearing, objects to which the skin, the penis, and the stomach cling, he becomes fit for immortality. [A 2.5.16–19]

जातिआचारसंशये धर्मअर्थम् आगतम् अग्निम् उपसमाधाय जातिम् आचारं च पृच्छेत् ॥1 साधुतां चेत् प्रतिजानीते ऽअग्निर् उपद्रष्टा वायुर् उपश्रोताआदित्यो ऽअनुख्याता साधुतां प्रतिजानीते साधुअस्मा अस्तु वितथ एष एनस इत्य् उक्त्वा शास्तुं प्रतिपद्येत ॥2

1 If he has any doubt about the caste or conduct of someone who has come to him for the sake of the Law, he should kindle the sacred fire and ask him about his caste and conduct. 2 Should the man vouch for his uprightness, the teacher should declare: "Fire, who sees, Wind, who listens, and Sun, who reveals—they vouch for his uprightness. May he be upright and free from sin", and then set about teaching him. [A 2.6.1–2]

Āpastamba

अप्य् एतद् एव सामयाचारिकम् ॥31 यथा ब्रह्मचारिणो वृत्तम् ॥1 ऽ वेष्टित्युपवेष्टिती काञ्चुक्य् उपानही पादुकी ॥2 उदाचारेषु चअस्यएतानि न कारयेद् वा ॥3 स्वैरिकर्मसु च ॥4 यथा दन्तप्रक्षालनौत्सादनअवलेखनानिइति ॥5 तद्द्रव्याणां च न आत्मसंयोगेनआचार्यः ॥6 तु काले यथाविध्य् ऽ वा न इत्य् एके ॥7 उच्चैस्तरां न , तथा बहुपादे , सर्वतः ॥8–10 शय्याआसने च न ॥11 यानम् ऽअध्वन्य् ॥12 सभानिकषकटस्वस्तरांश् च ॥13 नअनभिभाषितो गुरुम् प्रियाद् अन्यत् ॥14 व्युपतोदव्युपजावव्यभिहासौदामन्त्रणनामधेयग्रहणप्रेषणानिइति गुरोर् ॥15 आपद्य् अर्थं ॥16 सह सायं प्रातर् गुरुं दर्शनअर्थो ॥17 च तद् अहर् एव ॥18 आचार्यप्राचार्यसंनिपाते प्राचार्यायौपसंगृह्य आचार्यम् , इतरः ॥19–20 पूजा चअस्य सकाशे ॥21 मुहूंश् चआचार्यकुलं दर्शनअर्थो यथाशक्त्य् अधिहस्त्यम् अपि दन्तप्रक्षालनानिइति ॥22

31 Even after he has returned home, the accepted practice is that he should behave towards these individuals exactly the same way as he behaved when he was a student. 2 He may wear a garland; apply lotions on his face, oil on his hair and beard, collyrium on his eyes, and oil on his body; and wear a turban, a lungi, a jacket, sandals, and shoes. 3 But let him neither do these nor have them done in places where his teacher may see him, 4 or during private activities 5 such as brushing the teeth, massaging the body, and combing the hair. 6 The teacher, for his part, should not speak admiringly of his pupil's belongings in the hope of getting them. 7 Some, however, maintain that a bath-graduate who is summoned by or visits his teacher is not expected to take off what he had been wearing, in accordance with the rules, at the time of graduation. 8 Let him not sit on a seat that is higher, 9 has more legs 10 or is sturdier than his teacher's; 11 nor occupy a seat or bed that is normally used by his teacher. 12 When he is so ordered by the teacher during a journey, he may get on to the same vehicle, but after the teacher. 13 The same rule applies to entering an assembly hall or a harrow, and to occupying a mat or a straw bed. 14 Except to give good news, he should not speak to the teacher unless the teacher addresses him first. 15 He should refrain from tapping on, whispering to, laughing in the presence of, calling aloud, using the personal name of, or giving an order to his teacher; 16 although in an emergency he may report something to him. 17 If they live close by, he should go to see the teacher every morning and evening without being summoned 18 and visit him the very day that he returns from a journey. 19 When his teacher and his teacher's teacher are together, he should first clasp the feet of his teacher's teacher and then try to clasp his own teacher's feet, 20 but the latter should forbid him; 21 in the presence of his teacher's teacher acts of reverence to his own teacher are suspended. 22 He shall go frequently to visit his teacher at his home, bringing with him whatever personal gift he can afford, even if it is only a few tooth cleaners. [A 1.7.31; 1.8.1–22]

न समावृत्ते समादेशो विद्यते ॥5 ओंकारः स्वर्गद्वारं तस्माद् ब्रह्मअध्येष्यमाण एतदादि प्रतिपद्येत ॥6 विकथां चअन्यां कृत्वाएवं लौकिक्या वाचा व्यावर्तते ब्रह्म ॥7 यज्ञेषु चएतदादयः प्रसवाः ॥8 लोके च भूतिकर्मस्व् एतदादीन्य् एव वाक्यानि स्युर् यथा पुण्यअहं स्वस्तिऋद्धिम् इति ॥9 नअसमयेन कृच्छ्रं कुर्वीत त्रिःश्रावणं त्रिःसहवचनम् इति परिहाप्य ॥10 अविचिकित्सा यावद् ब्रह्म निगन्तव्यम् इति हारीतः ॥11 न बहिर्वेदे गतिर् विद्यते ॥12 समादिष्टम् अध्यापयन्तं यावद् अध्ययनम् उपसंगृह्णीयात् ॥13 नित्यम् अर्हन्तम् इत्य् एके ॥14 न गतिर् विद्यते ॥15 वृद्धानां तु ॥16 ब्रह्मणि मिथो विनियोगे न गतिर् विद्यते ॥17

5 A teacher cannot give orders to a pupil of his who has returned home. 12 In the case of non-vedic texts, subservience does not come into play. 13 The pupil should clasp the feet of the person who instructs him on the orders of his teacher for the duration of the instruction. 14 According to some, the pupil should do so always if the instructor is a worthy person. 15 With respect to such a person, however, subservience does not come into play, 16 as also with respect to older fellow students. 17 When two people rehearse the Veda with each other, subservience does not come into play. [A 1.13.5, 12–17]

Āpastamba

समावृत्तं चेद् आचार्यो ऽअभ्यागच्छेत् तम् अभिमुखो ऽअभ्यागम्य तस्यौपसंगृह्य न बीभत्समान उदकम् उपस्पृशेत् पुरस्कृत्यौपस्थाप्य यथाउपदेशं पूजयेत् ॥4 आसने शयने भक्ष्ये भोज्ये वाससि वा संनिहिते निहीनतरवृत्तिः स्यात् ॥5 तिष्ठन् सव्येन पाणिनाअनुगृह्यआचार्यम् आचमयेत् ॥6 अन्यं वा समुदेतम् ॥7 स्थानआसनचङ्क्रमणस्मितेष्व् अनुचिकीर्षन् ॥8 संनिहिते मूत्रापुरीषवातकर्मौच्चैर् भाषाहासष्ठेवनदन्तस्कवननिःशृङ्खणभ्रुक्षेपणतालननिष्ठ्यानिइति ॥9 दारे प्रजायां चौपस्पर्शनभाषा विस्रम्भपूर्वाः परिवर्जयेत् ॥10 वाक्येन वाक्यस्य प्रतीघातम् आचार्यस्य वर्जयेत् ॥11 श्रेयसां च ॥12 सर्वभूतपरीवादआक्रोशांश् च ॥13 विद्यया च विद्यानाम् ॥14 यया विद्यया न विरोचेत पुनर् आचार्यम् उपेत्य नियमेन साधयेत् ॥15

4 If a teacher comes to visit a pupil of his who has returned home, the pupil should go out to meet him, clasp his feet—and he should not wash afterwards, showing abhorrence for it—make the teacher go ahead, fetch the necessary articles, and pay homage to him in the prescribed manner. 5 When his teacher is present, he should use a seat, bed, food, refreshments, and clothes of lower quality than his teacher's. 6 Standing up and supporting the water pot with his left hand, he should pour water for his teacher to sip; 7 he should do the same for other distinguished guests. 8 He should seek to follow his teacher in rising, sitting, strolling, and smiling. 9 In the presence of his teacher, he should refrain from voiding urine or excrement, breaking wind, speaking in a loud voice, laughing, spitting, cleaning his teeth, blowing his nose, frowning, clapping, and cracking his finger joints, 10 as well as from embracing or speaking to his wife or children tenderly. 11 He should refrain from interrupting his teacher 12 or his superiors, 13 and from calumniating and reviling any creature 14 or some Vedas by comparing them unfavorably with another. 15 If he fails to excel in a particular Veda, let him return to his teacher and, observing the vows, master it. [A 2.5.4–15]