The Apastambīya Dharma-sūtra forms part of an enormous Kalpa-sūtra or In the case of the Āpastamba Dharma-sūtra it is, however, not necessary to rely on. The Apastamba Dharma and Grihya Sutras or Apastamba Sutras, are one of the many Dharma Sutras of India. They were followed mostly in South India. श् मात् नमःINTRODUCTION TO THE GRIHYA-SUTRAS We begin our discussion on Grihya Sutras which are coined with a name that life style i.
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This explanation is not at all improbable. He shall not wash apaztamba body with hot water for pleasure. We do not accept donations. But Abhisastas shall live together in dwellings outside the village ; considering this their lawful mode of lifethey shall sacrifice for each other, teach each other, and marry amongst each other.
But [I, Apastamba, say], let only a skin be worn as the upper garment. He cannot be purified in this world. And he shall not remember what he may have done for his teacher.
The Apastamba Sutras – Prasna I
Now follows the enumeration of the acts which make men impure Asukikara. For this [remnant of food] is certainly a remnant of sacrificial food. Zpastamba when they ought to bring rewards, duties thus fulfilled become fruitless. After midnight he may teach. It has been stated that according to Sutra 4, ‘No Rishis are born among the Avaras, the men of later ages, on account of the prevailing transgression of the rules of studentship;’ and that according to Sutra 5, ‘Some in their new birth become similar to Rishis by their knowledge of the Veda srutarshi through a residue of merit acquired in former existences.
He who has unjustly forsaken his wife shall put on an ass’s skin, with the hair turned outside, and beg in seven houses, saying, ‘Give alms to him who forsook his wife.
One shall retire to rest after having received [the teacher’s permission]. The clearest case of this kind occurs in the chapter on Inheritance, where the treatment of the eldest son on the division of the estate by the father is discussed.
Introduction to the Apastamba Sutras
Others explain the Sutra thus; “If he meets fellow-students after they have come home from a journey, he shall not study with them on that day. He shall not announce it to others, if he sees the souls of good men falling apastamb heaven on account of the expenditure of their merit, i.
X, ; Manu XI, seq. Nor shall he eat where they give him food, reviling him.
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]. 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 jnapakas are of frequent occurrence in all Sutras, and constitute one of the chief difficulties of their interpretation.
On the full moon of Sravana the 48 Upakarma should be performed once more, and that part of the Veda should be studied which has not yet been learned. Nor that of men who live by the use of arms with the exception of Kshatriyas sutr, 19 In fact, a separation of religion and law within Dharmauastra is artificial and has wpastamba repeatedly questioned.
If one is in the presence of both his guru and his guru’s guru parama-guru then all the protocol of respect should be paid to the parama-guru and not to the guru.
Their [former existence] may, however, be inferred from usage. For forty-eight years if he learns all the four Vedas If the teacher is absent, the student [shall offer the food] to [a member of] the teacher’s family. Nor whilst sitting on a tree, 16 In his commentary on Gautama, also, Haradatta is in doubt. And if he returns from a journey, he shall go to see him on the same day.
Some of them had their own reasons to support a belief system that ensured the continuation of their family names and privileges and at the same time kept the lower castes and the women at the bottom of the oppressive, feudal and religious hierarchy. He need not salute a person, who is not a Guru, and who stands in a lower or higher place than he himself. While we have made every effort to reproduce the text correctly, we do not guarantee or accept any responsibility for sugra errors apasstamba omissions or inaccuracies in the reproduction of this text.
This rule is an exception to 1. But it would seem that it happened a considerable time before the Vedic period apatsamba to an end, and it certainly was an accomplished fact, long before the authentic history of India begins, about B. The Ugra can also refer to a person who is a butcher or hunter by trade, or works in a undharmic profession. Some declare, that [the fuel need not be sprinkled with water] if used for the kitchen fire.
It seems not improbable that most of these teachers were authors of complete sets of Angas limbs of sacred books. Some say that the fire is only to be worshipped in the evening. I, 19, 8, 9; Weber, Ind. After that he may be instructed [in the Veda]. He shall neither study nor teach, as long as he is thus occupied. As regards the former, he mentions it by its ancient name, Nyaya, which in later times and at present is usually applied to the doctrine of Gautama Aksapada.
The 27 th the rules for the performance of the latter 3. But after sunset he must not void excrements outside the village or far from his house. 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].
The same person is also frequently mentioned in the Satapatha-Brahmana. If his teacher and his teacher’s teacher meet, he shall touch the feet of his teacher’s teacher, and then show his desire to do the same to his teacher.