14- Duties of Brahmacharins

Most of the verses in this chapter are the same as those in Ch. III of Aušhanasa Smruti. 

Vyāsa said: 

1. Thus (the Brahmacharin) equipped with the staff etc. and strictly adhering to Shaucha (cleanliness) and Achara (good conduct) should start the study of the Vedas when called upon for it. He should look at his Guru's face and start his study. 

2. He should continuously keep the hands lifted (in reverence) and should strictly abide by the rules of conduct at the time of dusk (?). * When per mitted (by the preceptor) saying, “be seated”, he shall sit facing the preceptor.² 

*Sandhyāchāra but a better v.l. is Sadhvachara, 'good conduct'. 

2. VV. 2-37 give the code of conduct to be followed by a pupil during his stay at Guru's hermitage. These are based on Dharma Sūtras (e.g., Gautama II. 13-25) & Smrutis like Manu (II. 177-179.) 

3-4. The disciple should not remain lying down when he listens to or converses (with the preceptor). While sitting or standing or getting up near the preceptor, the disciple should not keep his face averted from his guru. At no time should the disciple be seated on a couch in the preceptor's presence. Within the range of the vision of the preceptor, the disciple should not sit as he pleases. 

5. Even when not seen by him (i.e., in the absence of his guru), the preceptor's name should not be directly mentioned by the disciple. Nor should he mimic the preceptor's mode of walking or behaviour. 

6. If, at any place, the preceptor is found to be censured or refuted in argument, the disciple should close his ears or walk out of that place to another place. 

7. When standing far away, the disciple need not worship the preceptor. He shall not revere him angrily or (while he is) in the vicinity of a woman. The preceptor should not be answered gruffly. He should not be retorted. While the teacher is standing, the disciple should not remain seated. 

8. For the sake of the teacher, the disciple should fetch potfulls of water, Kusha grass, flowers and sacrificial twigs. He should anoint, wipe off or massage his limbs frequently. 

9. He should neither tread over nor step across the garland previously worn by the teacher, his bedstead, his (wooden) sandals and (leather) shoes, seat, shadow and his oblong chair. 

10. He should gather tooth-pick etc. for the sake of the preceptor. He should duly inform the preceptor about the duties carried out by himself. Without taking leave of the preceptor, he should not go anywhere. The disciple shall be engaged in activities pleasing and beneficial to the preceptor. 

11-12. In his presence, the disciple should never stretch his legs. In the presence of the preceptor, the disciple should avoid yawning, loud laughter, covering of the neck etc. He should not speak words while cracking the joints of fingers. He shall study the Vedas at the proper time, as long as the preceptor is not dispirited. 

13. At the preceptor's instance, he may sit on a plank with mental concentration. He should not by himself ever remain in the seat, bed or a vehicle (along with the preceptor?). 

14-16a. He should run after the preceptor, should he be running and follow him when he goes. He should not sit along with the preceptor in a bullock-cart, horse-carriage camel-cart, top portions of mansions, mats, rock, planks and boats. He should always keep subdued the sense organs. He should not be angry, be pure, and should speak sweet and whole. some words. 

16b-18. The religious student should avoid using fragrant garlands of white flowers and sweet beverages. He should refrain from injuring living beings. He should not take oil-bath or apply collyrium to the eyes, nor should he hold umbrellas. The following should be avoided very scrupulously by him: passion. covetousness, fear, slumber (during day time), songs musical instruments and dancing, gambling, spreading of false remours, glancing at or seizing women, attacking others and calumny. 

19. He should collect and fetch the following things as much as necessary, viz., water pots, flowers, cowdung, clay and the Kusha grass. Every day, he should go begging for alms. 

20. He should not witness dance-programmes. He should always be disinterested in songs etc. Artificial salt and all stale things shall be avoided. (All salted preparations, when stale, shall be avoided). 

21. He shall not look at the sun (at the sunrise or sunset). He should not use tooth brush twigs. He should not go to a lonely spot in the company of unclean women nor should he have lengthy conversation with low castes and Shudras. 

22. He should do everything to please the preceptor and not out of passion or his sweet will. He should perform ablution somehow to remove impurities. 

23. A Brahmana should not even think of abandoning his preceptor. If out of delusion or covetousness, he abandons (the preceptor), he shall be fallen. 

24. He should never antagonise that person from whom he receives knowledge, whether secular, Vedic or spiritual. 

25. Manu, however, has laid down that even a Guru (preceptor) can be abandoned, should he take to wrong paths, be arrogant or not know what should be done and what should not be done. 

26. When the preceptor of the preceptor is nearby, the disciple should show as much devotion as towards the preceptor; unless specifically allowed by his preceptor, he should not pay obeisance to his own elders. 

27. This very behaviour should be constant in regard to the preceptors of other lores to one's kith and kin, to those who prevent one from Adharmas and who give instructions in beneficial things. 

28. It is better that one should always behave towards the sons, wives and kinsmen of the preceptors as though towards the preceptors. 

29. A young disciple should honour all persons worthy of honour (or shall help them) in the Yajna rite. The son of the preceptor deserves honour like him (the preceptor), if he also begins to teach. 

30. The disciple should neither bathe the son of the preceptor nor apply cosmetics over his body. He should not partake of his leavings, nor should he clean his feet. 

31. The wives of the preceptors should be honoured and respected like the preceptor, if they are of his own caste. But if they belong to lower castes, they are to be honoured only by greetings and standing up (when they come). 

32. The disciple should not perform the following personal services to the wives of the preceptors, viz.: bathing them, anointing their bodies with oil, application of cosmetics over their bodies, and beautifying their tresses. 

33. If the wife of the preceptor be a youthful maiden, she should not be bowed to by touching her feet. The disciple should touch the ground and make obeisance saying asau aham (This I am). 

34. After return from a journey abroad, the disciple should pay respect by touching the feet of the wives of his preceptor (on the first day but afterwards) on every day, he should bow by touching the ground, remembering the duty (of good men) 

35. Mother's sister, maternal uncle's wife, mother-in-law, father's sister and the wife of the preceptor-all these are to be respected equally like his preceptor's wife. They are equal to the wife of the preceptor. 

36. Brother's wife of the same caste deserves greeting by touching the feet every day. The women folk of the kinsmen and relatives are to be similarly worshipped by every Brahmana. 

37. One should behave towards the sisters of one's father and mother and his own elder sister as though towards his mother. Of course, the mother is greater than all of them. 

38. The preceptor shall teach such a self-possessed. modest (non-arrogant) disciple, endowed with decency of conduct. He should continuously teach him the Vedas, the Dharmas (Dharma-Shastra or smrutis), the Puranas and the Angas (Ancillary subjects like Shikşhā, grammar etc.) 

39. If the disciple has lived a disciplined life (at his residence) for a full year but the preceptor fails to impart perfect knowledge to him, the preceptor incurs all the sins of the disciple. 

40. As prescribed in the dharma-shastra, a preceptor should teach the following ten persons: the preceptor's son, a person desirous of learning or one who serves the teacher, a person of the teaching profession, an abider by dharma, a (mentally and physically?) pure person, the explainer of suktas (subhāşhitas?), one disinterested in erotics and a saintly person. 

41. The following six should be duly instructed viz.: A grateful person, a non-malicious one, an intelligent one, a man who has rendered help, a trustworthy person and a beloved one. 

42. The Brahman (Vedas) should be gifted to these and to others together what has already been mentioned (viz. Purana etc. Facing the north, one should begin the Vedic study after performing Achamana and remaining self-controlled.¹ 

1. VV. 42 ff. describe how the teaching work was done in those days. 

43. After touching his feet and glancing at the face of the preceptor, the disciple shall say adhişhva bho (Recite, O sir). He shall indicate "cessation" by using the word iti and should stop there. 

44. When the disciple is favourably seated, sanctified by Pavitras and rendered holy through three Pranayamas, he deserves the Omkara. 

45. A Brahmana should duly repeat the Pranava at the end. A Brahmana should always perform the Vedic study with the palms joined in reverence. 

46. The Vedas constitute the eternal 'Eye’ of all living beings. (The Brahmana should recite the Vedas every day. Otherwise, he slips and falls off from Brahmanhood. 

47. He who recites the ruk Mantras everyday, propitiates the deities as if by the offerings of milk Ahutis. The contented Devas delight him for ever by granting him his wishes. 

48-49. He who regularly recites Yajus Mantras propitiates the deities as if by means of offering of curds. He who recites Säman verses, every day, propitiates (the deities as if) by means of the Ahutis of clarified butter. He who recites the Atharvangiras verses, propitiates the deities everyday as if by means of oblations of honey. He who reads the Vedangas and the Puranas, propitiates devas through meat. 

50. A self-controlled person following the injunctions regarding daily religious duties should, after going to the forest and in the vicinity of water (a river, lake etc.), continuously, recite the Gayatri Mantra with concentration of mind.¹ 

1. VV. 50-58 contain instructions about the Japa of the Gayatri Mantra and its importance. Why this particular verse in RV (III 62.10) came to be valued so much even before the Brāhmaṇa period, is anybody's guess. But even the Atharva Veda (XIX. 71-1) calls it mother of the Vedas (Vedamata). Naturally Brahmana, Sūtra, Smruti and Purāņa works are as if competing with each other in eulogising it. The KP regards: om bhūh bhuvah svah (suvah) om tat savitur varenyam etc. as the Gayatri Mantra for Japa and not the other combinations of Vyahrutis and padas given by Apastamba and others. 

*51. Recitation of the Gayatri Mantra for one thousand times is the most excellent, for one hundred times is the medium and for ten times is the minimum. One should always mutter Gayatri. This is declared as the Japa-Yajna (sacrifice in the form of Japa). 

*Due to oversight of the Printer, the Venkt. Text has omitted the No. 51 and has printed Verse No 51 as 52 and the mistake is carried on to the end. 

52. The lord weighed once the Gayatri Mantra and the Vedas by means of a balance. On one side was the Gayatri Mantra and on the other side were the four Vedas. 

53. He shall first recite Omkara and thereafter the Vyahrutis. Thereafter, he shall recite the Gayatri Mantra with full faith and great concentration. 

54. The three-eternal great Vyahrutis, "Bhuh, Bhuvah. Svah” originated in the former Kalpa. They quell all inauspiciousness. 

55. The three Vyahrutis in their order are regarded as follows: 

(a) the Pradhana, Purusha and Kala.

(b) Vishnu, Brahma and Maheshvara, 

(c) Sattva, Rajas and Tamas Gunas. 

56. Omkara is that great Brahman, Savitri (i.e., Gayatri) is the imperishable one. This Mantra is of great potentiality. It is cited to be the essence of all essences. 

57. Strictly observing the vow of celibacy, he who understanding the meaning of the Mantra, repeats Savitri (the Gayatri Mantra) attains the greatest of goals. 

58. Gayatri is the mother of the Vedas. Gayatri is the sanctifier of the worlds. There is no greater Japa (Mantra for the purpose of repetition) than the Gayatri. After realising this, one is liberated. 

59. The rite of Vadakara inaugural ceremony of the academic year) is to be performed on the full Moon day of the month of Shravana. Excellent Brahmanas, it may be performed on the full moon day in the month of Ashadha or Bhadrapada as well. 

60. A Brahmana should abandon the village and the city for a period of two and a half months. Observing celibacy he should study the Vedas, seated in a clean place, with full concentration and purity of the mind. 

61-62. (?) O Brahmanas, the external utsarjana (ritualistic conclusion) of the Chandas (Vedas and metres) should be performed in the month of Pausha. Or it may be performed on the first day of the bright half of the month of Māgha in the forenoon. O Brāhmaṇas, the Vedas and the metres are to be propitiated in their respective constellations. A man shall propitiate the Vedangas and the Purānas in the dark half of the month. 

63. Persons studying the Vedas as well as those who teach them should avoid the Anadhyāya¹ day (holidays) (i.e., they shall not recite the Vedas on those days) as follows. 

1. VV. 63-84 discuss the anadhyāya days i.e., the days on which new portion of the Veda should not be taught. This restriction does not apply to non-Vedic texts like Vedangas, Itihasa, Puranas and Dharma-shastra (verse 82b-83a below) 

The subject is discussed extensively in the Dharma (e.g., Apastamba 1.3.94 to 1.3.11), Gruhya (e.g., Shankhāyana IV. 7) Sutras, Smrutis e.g., Manu IV. 102-128) and Puranas (e.g., NP. I. 25.45-57). The list of holidays is pretty long. This cessation of Vedic studies was due to personal impurity (Ashaucha) and impurity of the place (Tait. Ār. II. 15) and time like certain tithis, occasions like eclipse, natural disturbances like storms. But they did not affect much the progress of studies as the restrictions were not applicable to non-Vedic studies. 

64-66a. Prajapati has mentioned that the following occasions must be considered untimely for studies (till the next day) viz. at night if the wind blows with audible sound and during the day if columns of dust are raised: if there is lightning, thunder and rainfall, if there is subversion of great comets. 

66b-67a. If there is the loud sound of hurricane, if there is an earthquake and when the luminaries are eclipsed, one should know that these occasions are for discontinuation (i.e., Vedic studies should be stopped) till the next day even in the rainy season. 

676-68a. If, after (sacrificial) fires have been kindled, there is the (roaring sound of) thunder and flashes of the lightning, there will be cessation of the Vedic studies till there is light (visibility). If this occurs out of season (anrutau), there should be complete stoppage of studies that day (?). 

68b-69a. For those who are desirous of religious merits and expertise (mastery over the subject), complete cessation of studies, both in the villages and towns, is advised when putrid smell prevails. 

69b-70a. (The discontinuation of Vedic studies is prescribed) when a dead body lies in the village, in the vicinity of a Vrushala (an outcaste), during the (public) feasting (v.l. wailing) and in a crowd of people. 

70b-71a. One should not even mentally think of (Vedic studies) in water, at dead of night, while discharging urine, and faeces, one is defiled by remnants of food and one who has partaken of Shraddha food. 

71b-72a. A learned Brähmaņa should not repeat Vedic Mantras for these days. After accepting the invitation for the Ekoddishtashrāddha (funeral dinner), when the king has Sūtaka (i.e., impurity due to birth or death of relatives) and when there is Rähu's Sūtaka (i.e., Eclipse), he shall not recite Vedic passages for three days. 

72b-73a. As long as the viscidity and smell of the Ekoddishta Shraddha (the funeral dinner for one forbear) in the big body of the (v.1. learned) Brahmana remains, he shall not recite Vedic mantras. A person lying down or keeping the legs lifted up or sitting down with a cloth girt round the knees shall not repeat the Vedas. 

73b. A Brahmana should not study the Vedas in a supine position or sitting with feet raised or sitting with a cloth girt round the knees. 

74-75a. One shall not study the Vedas after eating meat or the food offered by persons with impurity. When there is fog, when the arrows are discharged and during the two Sandhyas (dawn and dusk), on the new moon day, full moon day, Chaturdashi (fourteenth) and Ashtami (eighth) days, Vedic Mantras are not repeated (for study purpose). 

75b-76a. The cessation of Vedic studies for three days is prescribed at the time of Upakarma (beginning of the academic session) and Utsarga, and for one day on the Ashtaka days and last day (lit. night) of the seasons. 

76b-77a. There are three Ashtaka days mentioned by learned men. They fall on the eighth day during the dark half of the months of Margashirsha, Pausha and Magha. (The Ashtaka days are Anadhyāya days). 

77b-78a. One should not carry-on Vedic study in the shade of the following trees viz.: Shleşhmátaka (cordia Latifolia), Shalmali (silk-cotton), Madhuka (Baslia Latifolia), Kovidāra (Bauhinia Variegula) and Kapittha (Feronia Elepthantum). 

78b-79a. There is impurity for three days when a colleague or a fellow student or the preceptor dies. These days that are called Anadhyāyas are holes (vulnerable points) for Brahmanas. 

79b-81a. The Rakshasas attack at those points. Hence, one shall avoid these (Anadhyayas). In regard to Nitya rites and the worship of the Sandhyas, Upākarma (initial ceremony of Vedic studies after the monsoon), for completing a performance already commenced and Homa recitals, there is no Anadhyāya. 

81b-82a. When the wind is very strongly blowing on the Așhțakā days, one may recite one Mantra out of the Rugveda or Yajurveda or Sämaveda. 

82b-83. There is no Anadhyaya in the case of the study of Vedangas, Itihasas, Purăņas and other Dharma Shastras. But Parvan days should be avoided. Thus, the holy rites and duties of the religious students have been succinctly explained. 

84a. Formerly, this had been recounted by god Brahma to the sages of purified souls. 

84b-85a. O Brahmana, a person who does not learn the Vedas but continues his efforts in other fields in foolish. He is out of the Vedic fold. He should not be talked to by the twice born people. 

85b-86a. An excellent Brahmana will not be contented merely by reading the Vedic texts. One who is devoid of practice (in accordance with the tenets of the Vedas) becomes dejected and dispirited like a cow stuck up in mud. 

86b-87a. If the disciple wishes to remain with his teacher for ever, he should practise Yoga and serve him till the death, for he may go to the forest and perform Homa into the fire, as per prescribed method.¹ 

1. VV. 86-89 refer to life-long celibates. Shabara on Jaimini I.3.3 remarks that such perpetual celibacy is not approved by Shruti. But Vişhņu as (quoted by SMC I. P. 63) allows it to abnormal people who are not entitled to Vedic rites. 

87b-88. He who has duly learned the Vedic texts but does not ponder over the meanings of the passage, is blind. He is like a Shūdra. He does not understand the real meanings of the words. 

89. With absolute faith in the Veda, he should always study Veda with concentration of mind. Strictly adhering to (the procedure of) Bhasma-Snāna (smearing of the holy ashes all over the body), he should be always self-controlled and study especially Savitri (the Gayatri Mantra) Shatarudriya and the ancillaries of the Veda (like phonetics, prosody, grammar and others). 

90. These injuctions are great and ancient ones. They have been well recounted in the Vedic treatises. This procedure is ancient and is in perfect accord with what is given in the Vedas. This is what lord Svayambhuva Manu explained in days of old, when he was requested by great and excellent sages. 

91. He who dedicates himself to Ishvara and performs all duties in accordance with the injunctions shall ward off all the shackles of delusion and attain immortality. He shall attain the auspicious region devoid of ailment.