Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It is in fact the solemn opening of the Brahmanic term. ‘ Because Apastamba uses the word evening (i.e. first part of the night) it is not sinful to study later in the night..—Haradatta. ManuIV,95; Y4g#.I, 142, 143; Weber, Ind. Stud. X, 130 and 134. T, 3, 9- THE STUDY OF THE VEDA. 33 2. On the full moon of the month of Pausha (December—January), or under the constellation Rohizi, he shall leave off reading the Veda. 3- Some declare, (that he shall study) for four months and a half. 4. He shall avoid to study the Veda on a high-road. 5. Or he may study it (on a high-road), after having smeared (a space) with cowdung. 6. He shall never study in a burial-ground nor anywhere near it within the throw of a Samyé. 7. If a village has been built over (a burialground) or its surface has been cultivated as a field, the recitation of the Veda (in such a place) is not prohibited. 8. But if that place is known to have been (a burial-ground), he shall not study (there). 2. The term lasts therefore for five months; (i.e. latter half of Sravana, Bhadrapada, Asvina, Karttika, Margasirsha, and the first half of Pausha.) The Rohinf-day of Pausha is meant. 3. ‘According to this latter opinion the Upékarma should be performed on the full moon of Bhadrapada, as has been taught in another work (Manu IV, 95); the (time of the) Utsargana, (the solemn closing of the term) should be advanced; and after the Utsargana has been performed, one may study the Veda during the light nights of each month until the full moon of Sravana, in order to fix in one’s mind the part learned already ; and in the dark fortnight of each month one may study the Vedangas, i.e. grammar and the rest (Manu IV, 98). On the full moon of Srévana the Upakarma should be performed once more, and that part of the Veda should be studied which has not yet been learned.”— Haradatta. 4. Nigam4A, ‘ high-roads,’ are squares and the like-—Haradatta. 6. The Samyé is either the pin in the bullock’s yoke or the round stick, about a foot and a half in length, which is used for the preparation of the Vedi. Manu IV, 116; Yaga. I, 148. 8. ‘Nor anywhere near it within the throw of a Samya.’ This must be understood from Sftra 6. [2] D 34 APASTAMBA. I, 3, 9. g. A Sfidra and an outcast are (included by the term) burial-ground, (and the rule given, Sdtra 6, applies to them). 10. Some declare, that (one ought to avoid only, to study) in the same house (where they dwell). 11. But if (a student and) a Sidra woman merely look at: each other, the recitation of the Veda must be interrupted, 12. Likewise, if (a student and) a woman, who has had connexion with a man of a lower caste, (look at each other). 13. If he, who is about to study the Veda, wishes to talk to a woman during her courses, he shall first speak to a Brahmaza and then to her, then again speak to a Brahmama, and afterwards study. Thereby the children (of that woman) will be blessed. 14. (He shall not study in a village) in which a corpse lies ;
2Thereby the children (of that woman) will be blessed. 14. (He shall not study in a village) in which a corpse lies ; 15. Nor in such a one where KandAlas live. 16. He shall not study whilst corpses are being carried to the boundary of the village, 17. Nor in a forest, if (a corpse or KAmdala) is within sight. 18. And if outcasts have entered the village, he shall not study on that day, 9. Yag#. I, 148. 13. The last part of the Sfitra may also be interpreted: ‘Thus she will be blessed with children.’—Haradatta. 14. Manu IV, 108; Yag#. I, 148. 18. Haradatta explains Bahya, ‘ outcasts,’ by ‘ robbers, such as Ugras and Nishadas.’ But, I think, it means simply such outcasts as live in the forest or outside the village in the Vadi, like the Dhers, Mahars, Mangs of the present day. Most of these tribes, however, are or were given to thieving. See Kullika on Manu X, 28, and the Petersburg Dict. s. v. I, 3, 9- THE STUDY OF THE VEDA. 35 19. Nor if good men (have come). 20. If it thunders in the evening, (he shall not study) during the night. 21. If lightning is seen (in the evening, he shall not study during that night), until he has slept. 22. If lightning is seen about the break of dawn, or at the time when he may distinguish at the distance of a Samy4-throw, whether (a cow) is black or red, he shall not study during that day, nor in the following evening. 23. If it thunders in the second part of the third watch of the night, (he shall not study during the following day or evening). 24. Some (declare, that this rule holds good, if it thunders), after the first half of the night has passed. 25. (Nor shall he study) whilst the cows are prevented from leaving (the village on account of thieves and the like), 26. Nor (on the imprisonment of criminals) whilst they are being executed. 27. He shall not study whilst he rides on beasts (of burden). 28. At the new moon, (he shall not study) for two days and two nights. 19. Yag#. I, 150. 20. Manu IV, 106; Yag#. 1, 145. ‘This rule refers to the rainy season. (For thunder) at other (seasons) he orders below a longer (cessation).’—Haradatta. 24. Manu IV, 120; Yaga. I, 151. 28. ‘For two days,” i.e. on the day of the new moon and the preceding one, the fourteenth of the half month.’ —Haradatta. Manu IV, 113; Yaga. I, 146. 36 APASTAMBA. I, 3, 10. Prasna I, Parata 8, Kuanpa 10. 1. (Nor shall he study) on the days of the full moons of those months in which the Aaturm4syasacrifice may be performed (nor on the days preceding them). 2. At the time of the Vedotsarga, on the death of Gurus, at the Ash¢aka-Sraddha, and at the time of the Upakarma, (he shall not study) for three days; 3. Likewise if near relations have died. 4. (He shall not study) for twelve days, if his mother, father, or teacher have died. 5. If these (have died), he must (also) bathe for the same number of days. 6. Persons who are younger (than the relation deceased), must shave (their hair and beard).
3Likewise if near relations have died. 4. (He shall not study) for twelve days, if his mother, father, or teacher have died. 5. If these (have died), he must (also) bathe for the same number of days. 6. Persons who are younger (than the relation deceased), must shave (their hair and beard). 10. 1. The three full-moon days are Phalgunt (February-March), AshadAt (June-July), Karttikt (October-November). 2. The construction is very irregular, the first noun standing in the nominative and the rest in the locative. A similar irregularity occurs below, I, 3,11, 31. The Vedotsarga is the ceremony which is performed at the end of the Brahmanic term, in January. ‘In the case of the death of a Guru, the vacation begins with the day on which the death occurs. On the other occasions mentioned he shall not study on the day preceding (the ceremony), on the day (of the ceremony), nor on the day following it. —Haradatta. Manu IV, 119; YAg#. 1,144. ‘The Gurus’ intended here, are fathers-in-law, uncles, &c. 3. ‘This rule applies to a student only. It is known from another work that those who have been infected by impurity (on the death of a relation), must not study whilst the impurity lasts.’ — Haradatta. Yea. I, 144. 6. The word anubhavinad, interpreted by Haradatta as ‘ persons who are younger than the deceased,’ is explained in different ways by others; firstly, as ‘the mourners,’ and secondly, as ‘Samanodakas or gentiles beyond the sixth degree.’ In the latter case the Sfitra ought to be translated thus: ‘On the death of gentiles beyond the sixth degree, (the head) ought to be shaved.’ I, 3, 10. THE STUDY OF THE VEDA. 37 7. Some declare, that students who have returned home on completion of their studentship, shall never shave, except if engaged in the initiation to a Srautasacrifice. 8. Now a Brahmama also declares, ‘ Verily, an empty, uncovered (pot) is he, whose hair is shaved off entirely ; the top-lock is his covering.’ 9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda. 10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights. 11. If (he hears of) the death of a learned Br&hmaza (Srotriya) before a full year (since the death) has elapsed, (he shall interrupt his reading) for one night (and day). 12. Some declare, (that the deceased Srotriya must have been) a fellow-student. 13-14. If a learned Brahmaza (Srotriya) has arrived and he is desirous of studying or is actually studying, (or if he is desirous of teaching or is teach- 4. Regarding the Diksha ‘initiation,’ see Aitareya-brahmana I, 1, and Max Miiller’s History of Ancient Sanskrit Literature, P- 309 seq. 8. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sftra. g. Sattras, ‘sacrificial sessions,’ are sacrifices which last longer than twelve days.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It is in fact the solemn opening of the Brahmanic term. ‘ Because Apastamba uses the word evening (i.e. first part of the night) it is not sinful to study later in the night..—Haradatta. ManuIV,95; Y4g#.I, 142, 143; Weber, Ind. Stud. X, 130 and 134. T, 3, 9- THE STUDY OF THE VEDA. 33 2. On the full moon of the month of Pausha (December—January), or under the constellation Rohizi, he shall leave off reading the Veda. 3- Some declare, (that he shall study) for four months and a half. 4. He shall avoid to study the Veda on a high-road. 5. Or he may study it (on a high-road), after having smeared (a space) with cowdung. 6. He shall never study in a burial-ground nor anywhere near it within the throw of a Samyé. 7. If a village has been built over (a burialground) or its surface has been cultivated as a field, the recitation of the Veda (in such a place) is not prohibited. 8. But if that place is known to have been (a burial-ground), he shall not study (there). 2. The term lasts therefore for five months; (i.e. latter half of Sravana, Bhadrapada, Asvina, Karttika, Margasirsha, and the first half of Pausha.) The Rohinf-day of Pausha is meant. 3. ‘According to this latter opinion the Upékarma should be performed on the full moon of Bhadrapada, as has been taught in another work (Manu IV, 95); the (time of the) Utsargana, (the solemn closing of the term) should be advanced; and after the Utsargana has been performed, one may study the Veda during the light nights of each month until the full moon of Sravana, in order to fix in one’s mind the part learned already ; and in the dark fortnight of each month one may study the Vedangas, i.e. grammar and the rest (Manu IV, 98). On the full moon of Srévana the Upakarma should be performed once more, and that part of the Veda should be studied which has not yet been learned.”— Haradatta. 4. Nigam4A, ‘ high-roads,’ are squares and the like-—Haradatta. 6. The Samyé is either the pin in the bullock’s yoke or the round stick, about a foot and a half in length, which is used for the preparation of the Vedi. Manu IV, 116; Yaga. I, 148. 8. ‘Nor anywhere near it within the throw of a Samya.’ This must be understood from Sftra 6. [2] D 34 APASTAMBA. I, 3, 9. g. A Sfidra and an outcast are (included by the term) burial-ground, (and the rule given, Sdtra 6, applies to them). 10. Some declare, that (one ought to avoid only, to study) in the same house (where they dwell). 11. But if (a student and) a Sidra woman merely look at: each other, the recitation of the Veda must be interrupted, 12. Likewise, if (a student and) a woman, who has had connexion with a man of a lower caste, (look at each other). 13. If he, who is about to study the Veda, wishes to talk to a woman during her courses, he shall first speak to a Brahmaza and then to her, then again speak to a Brahmama, and afterwards study. Thereby the children (of that woman) will be blessed. 14. (He shall not study in a village) in which a corpse lies ;
2Thereby the children (of that woman) will be blessed. 14. (He shall not study in a village) in which a corpse lies ; 15. Nor in such a one where KandAlas live. 16. He shall not study whilst corpses are being carried to the boundary of the village, 17. Nor in a forest, if (a corpse or KAmdala) is within sight. 18. And if outcasts have entered the village, he shall not study on that day, 9. Yag#. I, 148. 13. The last part of the Sfitra may also be interpreted: ‘Thus she will be blessed with children.’—Haradatta. 14. Manu IV, 108; Yag#. I, 148. 18. Haradatta explains Bahya, ‘ outcasts,’ by ‘ robbers, such as Ugras and Nishadas.’ But, I think, it means simply such outcasts as live in the forest or outside the village in the Vadi, like the Dhers, Mahars, Mangs of the present day. Most of these tribes, however, are or were given to thieving. See Kullika on Manu X, 28, and the Petersburg Dict. s. v. I, 3, 9- THE STUDY OF THE VEDA. 35 19. Nor if good men (have come). 20. If it thunders in the evening, (he shall not study) during the night. 21. If lightning is seen (in the evening, he shall not study during that night), until he has slept. 22. If lightning is seen about the break of dawn, or at the time when he may distinguish at the distance of a Samy4-throw, whether (a cow) is black or red, he shall not study during that day, nor in the following evening. 23. If it thunders in the second part of the third watch of the night, (he shall not study during the following day or evening). 24. Some (declare, that this rule holds good, if it thunders), after the first half of the night has passed. 25. (Nor shall he study) whilst the cows are prevented from leaving (the village on account of thieves and the like), 26. Nor (on the imprisonment of criminals) whilst they are being executed. 27. He shall not study whilst he rides on beasts (of burden). 28. At the new moon, (he shall not study) for two days and two nights. 19. Yag#. I, 150. 20. Manu IV, 106; Yag#. 1, 145. ‘This rule refers to the rainy season. (For thunder) at other (seasons) he orders below a longer (cessation).’—Haradatta. 24. Manu IV, 120; Yaga. I, 151. 28. ‘For two days,” i.e. on the day of the new moon and the preceding one, the fourteenth of the half month.’ —Haradatta. Manu IV, 113; Yaga. I, 146. 36 APASTAMBA. I, 3, 10. Prasna I, Parata 8, Kuanpa 10. 1. (Nor shall he study) on the days of the full moons of those months in which the Aaturm4syasacrifice may be performed (nor on the days preceding them). 2. At the time of the Vedotsarga, on the death of Gurus, at the Ash¢aka-Sraddha, and at the time of the Upakarma, (he shall not study) for three days; 3. Likewise if near relations have died. 4. (He shall not study) for twelve days, if his mother, father, or teacher have died. 5. If these (have died), he must (also) bathe for the same number of days. 6. Persons who are younger (than the relation deceased), must shave (their hair and beard).
3Likewise if near relations have died. 4. (He shall not study) for twelve days, if his mother, father, or teacher have died. 5. If these (have died), he must (also) bathe for the same number of days. 6. Persons who are younger (than the relation deceased), must shave (their hair and beard). 10. 1. The three full-moon days are Phalgunt (February-March), AshadAt (June-July), Karttikt (October-November). 2. The construction is very irregular, the first noun standing in the nominative and the rest in the locative. A similar irregularity occurs below, I, 3,11, 31. The Vedotsarga is the ceremony which is performed at the end of the Brahmanic term, in January. ‘In the case of the death of a Guru, the vacation begins with the day on which the death occurs. On the other occasions mentioned he shall not study on the day preceding (the ceremony), on the day (of the ceremony), nor on the day following it. —Haradatta. Manu IV, 119; YAg#. 1,144. ‘The Gurus’ intended here, are fathers-in-law, uncles, &c. 3. ‘This rule applies to a student only. It is known from another work that those who have been infected by impurity (on the death of a relation), must not study whilst the impurity lasts.’ — Haradatta. Yea. I, 144. 6. The word anubhavinad, interpreted by Haradatta as ‘ persons who are younger than the deceased,’ is explained in different ways by others; firstly, as ‘the mourners,’ and secondly, as ‘Samanodakas or gentiles beyond the sixth degree.’ In the latter case the Sfitra ought to be translated thus: ‘On the death of gentiles beyond the sixth degree, (the head) ought to be shaved.’ I, 3, 10. THE STUDY OF THE VEDA. 37 7. Some declare, that students who have returned home on completion of their studentship, shall never shave, except if engaged in the initiation to a Srautasacrifice. 8. Now a Brahmama also declares, ‘ Verily, an empty, uncovered (pot) is he, whose hair is shaved off entirely ; the top-lock is his covering.’ 9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda. 10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights. 11. If (he hears of) the death of a learned Br&hmaza (Srotriya) before a full year (since the death) has elapsed, (he shall interrupt his reading) for one night (and day). 12. Some declare, (that the deceased Srotriya must have been) a fellow-student. 13-14. If a learned Brahmaza (Srotriya) has arrived and he is desirous of studying or is actually studying, (or if he is desirous of teaching or is teach- 4. Regarding the Diksha ‘initiation,’ see Aitareya-brahmana I, 1, and Max Miiller’s History of Ancient Sanskrit Literature, P- 309 seq. 8. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sftra. g. Sattras, ‘sacrificial sessions,’ are sacrifices which last longer than twelve days.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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