Verse 2.241

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

अब्राह्मणादध्यायनमापत्काले विधीयते ।
अनुव्रज्या च शुश्रूषा यावदध्यायनं गुरोः ॥ २४१ ॥

abrāhmaṇādadhyāyanamāpatkāle vidhīyate |
anuvrajyā ca śuśrūṣā yāvadadhyāyanaṃ guroḥ || 241 ||

In abnormal times of difficulty learning from a non-Brāhmaṇa has been enjoined, as also the serving of such a teacher, in the shape of following him, during the course of study.—(241)

 

Medhātithi’s commentary (manubhāṣya):

This verse contains the injunction.

The ‘difficulty’ here meant is the absence of a teacher. The compound ‘āpatkālaḥ’ is to be expounded as ‘āpadaḥ kalaḥ,’ ‘time of difficulty.’ What is meant to be expressed being obtained from the term ‘difficulty’ alone, the additional term ‘time’ only serves to fill up the metre.

‘Āpatkalpe’ is another reading. The meaning in this case would be tbat the ‘kalpa,’ ‘kalpana,’ assumption, of these is permitted during difficulties.

If the preceptor, after having begun the course of teaching, should happen, either on account of an expiatory rite or of some other reason, to abandon the pupil and go to another place,—and no other Brāhmaṇa-teacher is available,—and the pupil himself being too young, is unable to go to another place,—then he may receive teaching even from a non-Brāhmaṇa; i.e., from the Kṣatriya, and in his absence, from the Vaiśya. In view of the context, which began with the mention of the ‘learning of the entire Veda’ (165), the ‘learning’ here enjoined is the getting up of the Veda.

Though the term ‘non-Brāhmaṇa’ denoting all the three castes, except the Brāhmaṇa, stands for all men, yet the Śūdra could not be meant here; for the Śūdra is not entitled to learn the Veda; and it is only when one has learnt something that he can teach it.

“But by transgressing the scriptural ordinance, the Śūdra also might learn the Veda, just as the Kṣatriya and the Vaiśya do the work of teaching (which is not permitted).”

This also cannot be; because it has been laid down that if the Śūdra happens to learn the Veda, his body should be cut up. And since the penalty is so severe, it follows that the act is a grievous sin; and one who commits a grevious sin is regarded as ‘fallen’; so that if the Religious Student associated with a ‘fallen’ person, he would render himself extremely defiled.

“But the act of teaching has been prohibited for the Kṣatriya and the Vaiśya also; so that the same guilt would be incurred in their case.”

There is a difference between the two cases. That act is to be regarded as extremely heinous in connection with which the scriptures prescribe heavy penalties and expiation; while that in connection with which the penalty and expiation prescribed are slight, should be regarded as slight. In connection with the work of teaching done by the Kṣatriya and the Vaiśya, the penalty and expiation laid down are not heavy, as they are in the case of the Śūdra. Further, in the case of the Śūdra, there would he two prohibited acts—that of learning the Veda, and that of teaching it; while in the case of the Kṣatriya, there is only one,—that of teaching. Then, as regards the pupil associating with one who does the work of teaching in contravention of the law,—such associating h as been permitted by the present verse itself; hence it cannot be regarded as leading to defilement; for associating with the Śūdra, who learns the Veda in contravention to law, on the other hand, there is no authority at all.

‘Anuvrajyā ca śuśrūṣā,’ ‘service the shape of following’;—this is meant to prohibit such service as saluting, washing the feet, and so forth.

‘During the course of study’;—i.e., during the time required for the getting up of the text.—(241)

 

Explanatory notes by Ganganath Jha

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 513) in support of the view that under abnormal circumstances learning may be acquired from the Kṣatriya and the rest also; where it is explained that the ‘following’ here laid down is to be done only during the time that the study is being carried on; and the implication of the mention of this alone is that the other forms of ‘service’ are excluded; (such as washing of the feet and the,like; this is in agreement with Medhātithi);—and that ‘learning’ here includes gems and other things also.

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.’