with the Commentary of Medhatithi 63 страница

↑

⇐ ПредыдущаяСтр 69 из 350Следующая ⇒

The verse is quoted also in Vidhānapārijāta (p. 519); — in Saṃskāramayūkha (p. 52), which explains that the ‘distress,’ ‘āpat’ meant here is the absence of a Brāhmaṇa teacher, and that in the case of the non -Brāhmaṇa teacher, there is to be mere ‘following,’ no feet-washing and the like; — in Saṃskāraratnamālā (p. 325), which adds the same notes and explains ‘abrāhmaṇa’ as ‘ Kṣatriya or Vaiśya’; — and in Smṛticandrikā (Saṃskāra, p. 143), which says ‘following’ is the only ‘service’ to be rendered, and that also only during the course of study.

This verse is quoted in Parāśaramādhava (Ācāra, p. 458) in support of the view that the rules laid down regarding life-long studentship pertain only to cases where the Teacher is a duly qualified Brāhmaṇa; — in Madanapārijāta (p. 109) to the effect that life-long studentship is permissible under a fully efficient Brāhmaṇa Teacher; — and in Vīramitrodaya (Saṃskāra, p. 549), where also it is pointed out that the rules relating to life-long studentship laid down below (under verses 247 et. seq.) pertain to cases where the teacher is a fully qualified Brāhmaṇa.

This verse is quoted in Aparārka (p. 72) in support of the view that in the event of having a Kṣatriya or some other caste for his ‘teacher,’ the Brāhmaṇa shall not take up life-long residence under him, — nor with a Brāhmaṇa who is not fit to expound the Veda; — also in Smṛticandrikā (Saṃskāra, p. 168).

Comparative notes by various authors:

(verses 241-242)

Gautama (7.1.3). — ‘In times of distress the Brāhmaṇa may acquire knowledge from the non-Brāhmaṇa; — there should be following and service of such Teacher; — but after completion of the study, the Brāhmaṇa is to be treated as superior.’

Baudhāyana (1.2.42-43). — ‘One may read under a non-Brāhmaṇa also, during times of distress; — so long as he is reading under him, he should follow him, and attend upon him.’

Āpastamba Dharmasūtra (2.4.25-27). — ‘In times of distress, the Brāhmaṇa may study under the Kṣatriya or the Vaiśya; — these teachers should be followed; — but after the study, the Brāhmaṇa should have precedence.’

Devala (Vīramitrodaya-Saṃskāra, pp. 513-514). — ‘Wife, Knowledge, Dharma, Purity, Literary Sayings, and the various Arts, — these may be acquired from all.’

VERSE 2.242

Section XXXI - Acquiring of Learning from the Lowest

नाब्राह्मणे गुरौ शिष्यो वासमात्यन्तिकं वसेत् ।
ब्राह्मणे वाऽननूचाने काङ्क्षन् गतिमनुत्तमाम् ॥२४२॥

nābrāhmaṇe gurau śiṣyo vāsamātyantikaṃ vaset |
brāhmaṇe vā'nanūcāne kāṅkṣan gatimanuttamām ||242||

A pupil, desiring an unsurpassable state, shall not be in life-long residence with a non-Brāhhaṇa teacher; or with a Brāhmaṇa-teacher who is not an expounder. — (242)

Medhātithi’s commentary (manubhāṣya):

The foregoing verse might create the impression that the Life-long Student may live in residence with his non-Brāhmaṇa teacher, for the purposes of study; and it is this that is particularly interdicted here.

‘Ātyantikam vāsam’ — means life-long residence.

‘Should not live’ — should not do. The phrase ‘vāsam vaṣet,’ ‘live in residence,’ may be construed by regarding one (‘vāsa,’ ‘residence’) as the particular and the other (‘vaset,’ ‘live’) as the general (form of the same act of living). The meaning being ‘he should not live that particular kind of living which is done in the teacher’s house,’ — ‘he should go elsewhere after having finished his studies.’

“All that the preceding verse has permitted is learning from a non-Brāhmaṇa; how could there be any possibility of life-long residence?”

There is no force in this objection. It has been said above that one should reside with his preceptor; and the teacher has been called the ‘preceptor,’ hence the said possibility arises.

‘Or, with the Brāhmaṇa who is not an expounder.’ — ‘Or’ here stands for ‘also.’

The Brāhmaṇa also, if he happen to be a non-expounder, — i.e., if he is not equipped with good character and nobility, nor capable of studying and teaching, — all these qualifications should be taken as indicated by ‘expounding’; for if ‘expounding’ itself were meant, then the non-residence with a teacher who does no expounding would be only natural, [and would not need to be strictly emphasised, as it is here].

‘State’ here stands for the attainment of bliss; — ‘Unsurpassable’ — to which nothing else is superior; — ‘denting’ — such state, — i.e., Deliverance in the form of Highest Bliss — (242)

Comparative notes by various authors:

(verses 241-242)

See Comparative notes for Verse 2.241.

VERSE 2.243

Section XXXI - Acquiring of Learning from the Lowest

यदि त्वात्यन्तिकं वासं रोचयेत गुरोः कुले ।
युक्तः परिचरेदेनमा शरीरविमोक्षणात् ॥२४३॥

yadi tvātyantikaṃ vāsaṃ rocayeta guroḥ kule |
yuktaḥ paricaredenamā śarīravimokṣaṇāt ||243||

If one likes to live in life-long residence in the teacher’s house, he should, intently serve him till he becomes freed from his body. — (243)

Medhātithi’s commentary (manubhāṣya):

If he likes to live in absolute — i.e., life long, permanent, — residence in the Teacher’s house, — then, in that owe, — ‘he should intently’ — diligently — ‘serve him,’ — the Teacher; ‘till he becomes freed from his body, — i.e., as long as his body lasts. — (243)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 458), as laying down the duties of the life-long Student under an efficient Brāhmaṇa-teacher; — to the same effect in Vidhānapārijāta (p. 504); — also in Vīramitrodaya (Saṃskāra, p. 551), where the term ‘asmai’ is explained as standing for such a student as is not lame or dwarf, or blind, or otherwise incapacitated; and it is added that the provision of tins ‘life-long studentship’ need not be incompatible with the texts laying down a life-long performance of the Agnihotra for the Brāhmaṇa (which involves the necessity of taking a wife); because the latter is meant for only those students who intend to enter the ‘Household,’ and are on that account called ‘Upakurvāṇa,’ as distinguished from the ‘Naiṣṭhika’ who remains a ‘student’ all his life and never enters the household.

This is also quoted in Aparārka (p. 72) as indicating the optional character of life-long studentship; — in Smṛticandrikā (Saṃskāra, p. 171) as discounting the view that “life-long studentship is meant only for the maimed and other incapable persons;” — and in Saṃskāramayūkha (p. 62), to the same effect.

Comparative notes by various authors:

(verses 243-244)

Gautama (3.5). — ‘Dependence upon the Teacher, till the end.’

Gautama (3.9). — ‘Behaving thus, he attains the Brahmic Region.’

Baudhāyana (2.6.). — ‘The Religious Student should attend on the teacher till death.’

Āpastamba Dharmasūtra (2.21.6). — ‘The Religious Student shall surrender his body to the Teacher’s House, observing the same restrictions as those during the course of his study.’

Vaśiṣṭha (7.3, 1). — ‘The Religious Student shall serve the Teacher, — till the falling off of the body.’

Viṣṇu (28.43). — ‘Or he may pass the whole of his life in the Teacher’s house.’

Yājñavalkya (1.49, 50). — ‘The Life-long Student shall remain with the Teacher; — and after the Teacher, with the teacher’s son, or his wife or his fire.’

Bṛhaspati (Vīramitrodaya-Saṃskāra, p. 549). — ‘The observances of the Life-long Student are as follows: — the Twilight Prayers, Fire-tending, Vedic Study, Alms-begging, Sleeping on the ground, Self-control, — observing these till death, the Life-long Student attains the Brahmic region.’

Vaśiṣṭha (Vīramitrodaya-Saṃskāra, p. 549, and Parāśaramādhava, p. 458). — ‘He shall maintain his studentship till his body dies; on his teacher’s death, serving the fire. With speech controlled, eating of alms during the fourth, sixth and eighth parts of the day, dependent on the teacher, with hair-braided or with top-hair braided, walking behind the teacher when he works, standing when he is seated, reading when called upon to do so, offering to the teacher all that he obtains as alms, — he shall eat with his permission; — and avoiding sleeping on the cot, washing of the teeth, and annotating of the body, he shall remain standing or seated, and bathing three times during the day.’

Devala (Do., p. 550). — ‘Wearing of the sacred thread, the string of beads, the staff, the loin-cloth, the water-pot and the girdle; eating once only; bathing more than once; performing Agnihotra both times, as also the twilight prayers; — with hair and nails uncut; he shall avoid garland, perfumes, unguents, ornaments, dresses, shoes, conveyances, jumping, bathing, running, teaching, medication, astrology, science of house-building, auspicious rites, fattening rites, allaying of portents, music, assemblies, entrance into contracts, caligraphy, carpentry, measurements of houses, fields, substances, and grains, use of weapons, gambling...’

Hārīta, (Do.). — ‘Having fetched sacrificial fuel, he shall attend upon the Fire by sweeping, scratching, rekindling, collecting, putting on fuel, worshipping, hymning and saluting; he shall not touch it with his feet; nor shall he blow it with the mouth; shall not carry fire and water at the same time: shall not eat when there is indigestion, etc.. Those Brāhmaṇas who keep up this studentship become immortal.’

Yama (Do.). — ‘Till the falling off of the body, those who serve the teacher, ever strict in celibacy, reach the region of Brahman and are not born again.’

Chāndogya Upaniṣad (Do., p. 551). — ‘He who is firm in Brahman attains immortality.’

Dakṣa (Do., p. 552). — ‘The second kind of Religious Student is the life-long one.’

Viṣṇu (Parāśaramādhava, p. 459). — ‘The life-long studentship is for the dwarf, the humpbacked, one born blind, the sexless, the lame, the diseased and the invalid.’

VERSE 2.244

Section XXXI - Acquiring of Learning from the Lowest

आ समाप्तेः शरीरस्य यस्तु शुश्रूषते गुरुम् ।
स गच्छत्यञ्जसा विप्रो ब्रह्मणः सद्म शाश्वतम् ॥२४४॥

ā samāpteḥ śarīrasya yastu śuśrūṣate gurum |
sa gacchatyañjasā vipro brahmaṇaḥ sadma śāśvatam ||244||

The Brāhmaṇa who, till the dissolution of his body, serves his teacher, goes forthwith to the eternal abode of brahman. — (244)

Medhātithi’s commentary (manubhāṣya):

This verse lays down the reward of Life-long Studentship.

‘Dissolution of the body’ — renouncing of life; — ‘till’ — up to that time; — ‘who serves’ — attends upon — ‘his Teacher’; — such a Brāhmaṇa — ‘goes’ to the ‘abode’ — place, mansion — ‘of Brahman’ — ‘eternal’; — i.e., he does not return again to the cycle of births.

‘Forthwith,’ — i.e., by an easy path; not by the roundabout way of passing through the lives of animals and men.

The word ‘Brahman’ here stands, according to the view of the Purāṇas, for the particular God with four faces; and his ‘abode’ is a particular place in Heaven; while according to the Vedanta standpoint,’ ‘Brahman’ is the supreme Self, and his ‘abode’ is that Self itself, i.e., becoming absorbed hereinto. — (244)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 459) as describing the reward that accrues to the life-long Student; — in Vidhānapārijāta (p. 504) to the same effect; — also in Vīramitrodaya (Saṃskāra, p. 550); — and in Smṛticandrikā (Saṃskāra, p. 170).

Comparative notes by various authors:

(verses 243-244)

See Comparative notes for Verse 2.243.

VERSE 2.245

Section XXXI - Acquiring of Learning from the Lowest

न पूर्वं गुरवे किं चिदुपकुर्वीत धर्मवित् ।
स्नास्यंस्तु गुरुणाऽज्ञप्तः शक्त्या गुर्व्र्थमाहरेत् ॥२४५॥

na pūrvaṃ gurave kiṃ cidupakurvīta dharmavit |
snāsyaṃstu guruṇā'jñaptaḥ śaktyā gurvrthamāharet ||245||

At first the pupil, knowing his duties, should not give anything to his teacher; but when going to take the final bath, he should, on being ordered by the teacher, present something for him, to the best of his capacity; — (245)

Medhātithi’s commentary (manubhāṣya):

This verse should be taken as prohibiting the making of presents to the Teacher by the Life-long Student; since it lays down the gift to the Teacher as to be presented only by the pupil who is going to take the Final Bath, which the Life-long Student never takes; and it is the Life-long Student that forms the subject of the context. As for the (the other kind of student, who is only in temporary residence), he does go on making presents to the Teacher, on every possible occasion, since the very day of the Initiatory Rite.

‘At first’; — i.e., before the final Bath.

‘Should not give anything to his Teacher’; — the verb ‘upakurvīta’ stands here for giving, such being the force of the prefix; so that the Dative in gurave is due to this verb itself. Or, the Teacher may be regarded as the person aimed at by the act (denoted by upakurvīta); and in this case the Dative would be in accordance with the Vārtika on Pāṇini 2.3.13.

‘But when going to take the Final Bath’; — i.e., when the time for the Final Bath has arrived; — ‘being ordered by the teacher,’ — in such words as ‘bring me such and such a thing,’ — he should ‘to the best of his capacity’ — as much as he may be able to bring, — ‘present somethin,’ useful, ‘to the teacher.’

“But this verse contains (as you have asserted at the outset) the prohibition of the Life-long Student presenting anything to the Teacher [and how do you reconcile this with the latter half, which prescribes such giving?].”

True; but the verse does not contain two independent sentences, — one (the first half of the verse) prohibiting the gift, and the other (the second half) permitting it. The fact is that there is a clear injunction that at the Final Bath a gift should be made to the Teacher; and it is to this injunction that the preceding prohibition is subservient; for, If the present prohibition related to all kinds of beneñt to the Teacher, the entire body of injunctions laying down the service of the Teacher would become nullified; further, ‘gift’ is not the only benefit that can be conferred; so that there is no justification for restricting the prohibition of ‘benefit’ to the gift of money only, and not to the ‘doing of what is agreeable and beneficial to him.’ There is nothing incongruous in taking the passage in a sense which is not the literal meaning, — when the passage is a purely commendatory one; and it is quite clear that the two halves of the verse form one syntactical whole [hence the former is taken as subservient and supplementary to the latter]. — (245)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 567) in support of the view that no ‘fee’ is to paid to the Teacher before the completion of study; and it adds that this ‘Concluding Bath’ is for the purpose of entering the married state, — and not for that of any other life-stage; — and in Smṛticandrikā (Saṃskāra, p. 179), which adds that this refers to the presenting of a living, there being no prohibition regarding other kinds of presents.

Comparative notes by various authors:

Gautama (2. 55, 56). — ‘At the end of the study, he should approach the teacher with a present; — having done this, when permitted by him, he should take the Final Bath.’

Āpastamba Dharmasūtra (1. 7. 19). — ‘Having finished his study, he shall present in the proper manner to the teacher as fee whatever may be in his power.’

Viṣṇu (28. 42). — ‘After having acquired the Veda, he shall, when permitted by him, present to him something good and then take the Bath.’

Yājñavalkya (2. 1). — ‘Having presented a good thing to the teacher, he shall take the Bath, with his permission; after having completed either the Veda or the observances, or both.’

Gobhila Gṛhyasūtra (3. 4. 1,2). — ‘The Religious Student, after having studied the Veda, shall make a present to the Teacher.’

Āśvalāyana (Vīramitrodaya-Saṃskāra, p 573). — ‘Having studied the four, or three or two Vedas, or a single Veda, the wise man should satisfy the teacher with fees, having obtained from his parents and relations the wealth necessary for it.’

Āśvalāyana (Vīramitrodaya-Saṃskāra, p. 575). — ‘At the end of study, he should approach the teacher with a present and then perform the Bath.’

Śaunaka (Do.). — ‘Having read the four Vedas and kept the observances, the pupil shall give to the teacher the fee that he can, and then, permitted by him, he shall perform the Samāvartana Rites.’

Laghu Hārīta (Do., p. 574). — ‘That teacher who teaches a man a single syllable, — there is nothing on earth by giving which he would be free from the debt to him.’

VERSE 2.246

Section XXXI - Acquiring of Learning from the Lowest

क्षेत्रं हिरण्यं गामश्वं छत्रौपानहमासनम् ।
धान्यं शाकं च वासांसि गुरवे प्रीतिमावहेत् ॥२४६॥

kṣetraṃ hiraṇyaṃ gāmaśvaṃ catraupānahamāsanam |
dhānyaṃ śākaṃ ca vāsāṃsi gurave prītimāvahet ||246||

Joyfully bringing to the teacher, a field, or gold, or a cow, or a horse, or at least an umbrella and a fair of shoes, grain, vegetables or clothes. — (246)

Medhātithi’s commentary (manubhāṣya):

It has been said that he should present something to the Teacher; and the present verse shows that any and everything should not be presented; the sense being that if the Teacher orders — ‘bring me the wife of such and such a person,’ or ‘let me have all that you possess,’ — then the pupil shall not do what he says; what he should givo are as fellows, — ‘Field’ — agricultural land; — ‘Gold.’

‘Or’ — signifies option; the sense being that all the things mentioned shall not be given.

‘Or at least,’ — i.e., in the absence of the other things.

‘An umbrella and a pair of shoes’; — these two being mentioned in a copulative compound, it follows that both together have to be given.

‘Clothes;’ — no significance is meant to be attached to the nouns in this passage.

‘Bringing joyfully’; — this has to be construed with ‘should present,’ (of the preceding verse). If, however, we read this as ‘prītimāharet,’ ‘should bring pleasure to his Teacher,’ — then this sentence becomes self-contained. ‘Prītimāvahet’ is another reading; the sense being tbat ‘he should present the grain, etc., for bringing pleasure to the Teacher’: or the pleasure may by itself be regarded as the object to be brought to the Teacher: and in that case the mention of the things becomes purely suggestive; the sense being that other things likely to give him pleasure, — such as gems, pearls, corals, elephants, mules, chariots, etc., — may also be given. To this effect we have the saying of Gautama (2.48) — ‘On the completion of study the Teacher should be presented with something useful.’

Only such things have to be presented as the pupil happens to possess, he should not go about obtaining things by begging and other means, for presenting. — (246)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 178), which adds that what is meant is that if possible, the best articles should be presented; — in Saṃskāraratnamālā (p. 368), which adds the following notes: — ‘Kṣetram,’ field with corns standing, — the umbrella and shoes, should both go together, such being the sense of the compounding, — ‘Vāsāṃsi’ three pieces of cloth, — ‘gurave prītimāvahan,’ the ‘completion of the study should be done only when the Teacher permits it’; — also in Nṛsiṃhaprasāda (Saṃskāra, p. 48a).

Comparative notes by various authors:

Vyāsa (Vīramitrodaya-Saṃskāra, p. 574). — ‘Having completed his study, the pupil should with bis permission take the Bath, after having offered to him a cow as his fee.’

VERSE 2.247

Section XXXI - Acquiring of Learning from the Lowest

आचार्ये तु खलु प्रेते गुरुपुत्रे गुणान्विते ।
गुरुदारे सपिण्डे वा गुरुवद् वृत्तिमाचरेत् ॥२४७॥

ācārye tu khalu prete guruputre guṇānvite |
gurudāre sapiṇḍe vā guruvad vṛttimācaret ||247||

The Preceptor having died, he should serve, in the same manner as the Preceptor, the qualified son of the Preceptor, or the Preceptor’s wife, or his Sapiṇḍa. — (247)

Medhātithi’s commentary (manubhāṣya):

This injunction is meant for the Life-long Student.

In the absence of the Preceptor, he should continue to live in residence, either with the Preceptor’s son, who is endowed with Vedic learning and other qualities, or with the Preceptor’s widow, or with the Preceptor’s ‘Sapiṇḍa’; and towards each of these he should behave as towards his Preceptor; i.e., he should present to him the food he obtains as alms, and so forth.

The term ‘dārā,’ denoting, has been regarded by grammarians as always used with the plural ending; but writers on Smṛti use the singular form also; e.g., ‘Dharmaprajā- sampanne dāre nānyām kurvīta’ (Āpaṣṭamba, 2.11.13). — (247)

Explanatory notes by Ganganath Jha:

‘Sapiṇḍe’. — The ‘Sapiṇḍa’ is defined below in 5.60.

This verse is quoted in Parāśaramādhava (Ācāra, p. 458) as laying down the duties of the life-long Student; — in Madanapārijāta (p. 109) in support of the view that in the absence of the Teacher’s wife, the Student should take up ‘residence’ with the Teacher’s Sapiṇḍa, and in the absence of this latter also, he should betake himself to the ‘tending of Fire’; — in Vīramitrodaya (Saṃskāra, p. 549) to the effect that ‘residence with Fire’ is to be taken up only in the absence of the Teacher’s Sapiṇḍa; — in Vidhānapārijāta (p. 504), along with the following verse; — in Hāralatā (p. 76) as referring to the ‘Life-long Student’; — and in Smṛticandrikā (Saṃskāra, p. 167), which says that this refers to cases where no Sapiṇḍa is available.

Comparative notes by various authors:

Gautama (3. 7). — ‘In the absence of the teacher, service should be rendered to bis offspring.’

Viṣṇu (28. 44, 45). — ‘On the death of the teacher, one should reside with his son, as with the teacher himself: — or with the teacher’s wife, or with others of the same caste.’

Yājñavalkya (1. 49). — ‘In the absence of the teacher, he shall reside either with his son, or with his wife or with his fire.’

erse 2.248

Section XXXI - Acquiring of Learning from the Lowest

एतेष्वविद्यमानेषु स्थानासनविहारवान् ।
प्रयुञ्जानोऽग्निशुश्रूषां साधयेद् देहमात्मनः ॥२४८॥

eteṣvavidyamāneṣu sthānāsanavihāravān |
prayuñjāno'gniśuśrūṣāṃ sādhayed dehamātmanaḥ ||248||

When all these are non-existent, he should perfect his body, while he carries on the tending of the Fire, with only such diversions as standing and sitting. — (248)

Medhātithi’s commentary (manubhāṣya):

‘Non-existence’ may mean either death, or absence of proper qualification.

‘When all these are non-existent,’ he should carry on the tending of the fire, — i.e., he should continue to wash and besmear with clay the fire-house, he should kindle the fire, he should constantly keep near the Fire, just as his Preceptor used to do; — all this constitutes the ‘tending of the fire.’ While doing all this, ‘he should perfect his body’ — i.e., let it wear away; this is called ‘perfecting’ in the same manner (of contrary signification) as the blind man is described as ‘having excellent eyes.’

Познавательные статьи:



Техника прыжка в длину с разбега

Организация работы процедурного кабинета

Области применения синхронных машин

Оптимизация по Винеру и Калману