The Philosophy of the Upanishads c12.s3.t2.24

c12.s3.t2.24

(1) The *Brahmac'ârin*. "S'vetaketu was the son of (Uddâlaka) Âruṇi. To him said his father, 'S'vetaketu, go forth to study the Brahman, for none of our family, my dear son, is wont to remain unlearned, and a (mere) hanger-on of the Brâhman order.'"¹ From this remark it seems to follow that at that time entrance upon the life of a Brahman-student, while it was a commendable custom, was not yet universally enjoined upon Brâhmans. The entrance also of Satyakâma upon studentship appears to be his voluntary determination.² It was possible for a man to receive instruction from his father, as S'vetaketu,³ or at the hands of other teachers, as the same S'vetaketu.⁴ The request to be received must follow duly (*tîrthena*, cp. *vidhivat*, Muṇḍ. 1. 1. 3), *i.e.* according to Bṛih. 6. 2. 7, with the words,—*upaimi aham bhavantam*. The student takes the fuel in his hand as a token that he is willing to serve the teacher, and especially to maintain the sacred fires.⁵ Before receiving him, the teacher makes inquiry into his birth and family,¹ but yet, as this example shows, in a very indulgent manner. Sometimes instruction is given even without formal reception (*anupanîya*).² The duration of the period of instruction is twelve years,³ or “a series of years.”⁴ S’vetaketu also begins to receive instruction at the age of twelve,⁵ and continues his study for twelve years. During this time he has “thoroughly studied all the Vedas,”⁶ namely the verses of the Rigveda, the formulas of the sacrifice, and the hymns of the Sâma,⁷ apparently therefore only the saṃhitâs. In other instances there appears to have been at first no mention of study. In one example Upakosala has tended the sacred fires for twelve years, and yet the teacher can never make up his mind to impart to him “the knowledge.”⁸ Satyakâma is sent at first with the teacher’s herds of cattle into a distant country, where he remains for a succession of years.⁹ A further act of service on the part of the brahmacârin consists in his going to beg for the teacher.¹⁰ On festival occasions also we find him in the train of the teacher and awaiting his commands.¹¹ Together with and after these acts of service “in the time remaining over from work for the teacher” (*guroḥ karma-atis’eṣeṇa*) the study of the Veda is prosecuted.¹² The consequence was sometimes rather darkening of knowledge than real enlightenment.¹³ We further find the students wandering from place to place; “they hasten from all sides” to famous teachers, like water down the hill;¹⁴ they roam as far as the land of the Madras (on the Hyphasis) “in order to learn the sacrifice.”¹⁵ As a rule however they live as *antevâsins* in the house of the teacher, and not a few found this manner of life so congenial that they “settled permanently in the teacher’s house.”¹ The others were dismissed at the close of the period of studentship with advice² or admonitions:— “After he has studied the Veda with him the teacher admonishes his pupil,—‘Speak the truth, do your duty, forsake not the study of the Veda; after you have presented the appropriate gifts to the teacher, take care that the line of your race be not broken.’”³ Further admonitions follow, not to neglect health and possessions, to honour father, mother, teacher and guest, to be blameless in act and life, to honour superiors, to bestow alms in the appropriate manner, and in all doubtful cases to order himself according to the judgement of approved authorities.