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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. 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. 1o. ‘But in his opinion it should be twelve days, as declared above, Sfitra 4..—Haradatta. It appears, therefore, that this Sftra is to be connected with Sfttra 4. 11. ‘ Because the word “death” is used here, death only is the reason (for stopping the reading), in the case of Gurus and the rest (i.e. the word “died” must be understood in Sftra 2 and the following ones).’—Haradatta. 38 APASTAMBA. I, 3, To. ing,) he may study or teach after having received permission (to do so from the Srotriya). 15-16. He may likewise study or teach in the presence of his teacher, if (the latter) has addressed him (saying), ‘ Ho, study! (or, Ho, teach !)’ 17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher. 18. Or if, whilst they study, another person comes in, he shall continue his recitation, after those words (‘ Ho, study !’) have been pronounced (by the newcomer). 19. The barking of (many) dogs, the braying of (many) asses, the cry of a wolf or of a solitary jackal or of an owl, all sounds of musical instruments, of weeping, and of the Saman melodies (are reasons for discontinuing the study of the Veda). 20. If another branch of the Veda (is being recited in the neighbourhood), the Saman melodies shall not be studied. 21. And whilst other noises (are being heard, the recitation of the Veda shall be discontinued), if they mix (with the voice of the person studying). 15-16. Manu II, 73. 17. Manu II, 73. 18, Haradatta states rightly, that the plural (‘they study’) is useless. According to him, the use of the verb in the singular may be excused thereby, that the advice is addressed to each of the persons engaged in study. Manu IV, 122. 1g. The ekasrzka, ‘solitary jackal,’ is now called Balu or Pheough, and is considered to be the constant companion of a tiger or panther. Its unharmonious cry is, in the present day also, considered to be an evil omen. Y4g#. I, 148; Manu IV, 108, 115 and 123. 21. Manu IV, rat. T, 3, 10. THE STUDY OF THE VEDA. 39 22. After having vomited (he shall not study) until he has slept. 23. Or (he may study) having eaten clarified butter (after the attack of vomiting). 24. A foul smell (is a reason for the discontinuance of study). 25. Food turned sour (by fermentation), which he has in his stomach, (is a reason for the discontinuance of the recitation, until] the sour rising ceases). 26. (Nor shall he study) after having eaten in the evening, 27. Nor as long as his hands are wet. 28. (And he shall discontinue studying) for a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindikaraza has not yet been performed), 29. Or until the food (eaten on that occasion) is digested.
2Nor as long as his hands are wet. 28. (And he shall discontinue studying) for a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindikaraza has not yet been performed), 29. Or until the food (eaten on that occasion) is digested. 30. But he shall (always) eat in addition (to the meal given in honour of a dead person), food which has not been given ata sacrifice to the Manes. 22. Manu lV, rar. 24. Manu IV, 107; Yaga. I, 150. 25. Manu IV, 121. 26. ‘Therefore he shall sup, after having finished his study. — Haradatta. 27. Manu IV, 121; Yaga. I, 149. 28. Manu IV, 112; Yaga. I, 146. 2g. ‘If that food has not been digested by the end of that time (i.e. in the evening), he shall not study until it has been digested.’—Haradatta. 30. ‘Because in this Sfitra the expression “food not given at a Sraddha” occurs, some think that the preceding Sftra refers to “food eaten at a Sraddha.” ’—Haradatta. This explanation is not at all improbable. 40 APASTAMBA. I, 35 13. Prasna I, Parata 8, Kuawopa 11. 1. (The recitation of the Veda shall be interrupted for a day and evening if he has eaten), on beginning a fresh KAzda (of his Veda), food given by a motherless person, 2. And also if he has eaten, on the day of the completion of a Kazda, food given by a fatherless person. 3. Some declare, that (the recitation shall be interrupted for the same space of time), if he has eaten at a sacrifice offered in honour of gods who were formerly men. 4. Nor is the recitation interrupted, if he has eaten rice received the day before, or raw meat (though these things may have been offered in honour of the dead), 5. Nor (if he has eaten at a funeral dinner) roots or fruits of herbs and trees. 6. When he performs the ceremony for beginning a KAzda, or when he studies the index of the Anu- 11. 1. The Black Yagur-veda, to which Apastamba belongs, is divided throughout into books called Kandas. 3. Haradatta names as such gods, Nandisvara and Kubera. Other commentators, however, explain Manushyaprakrzti by Manushyamukha, ‘possessing human faces.’ A similar rule occurs Gautama XVI, 34, where a Manushyayag#a is mentioned as a cause for discontinuing the recitation of the Veda. In his commentary on Gautama, also, Haradatta is in doubt. He first refers the term to the sacraments like the Simantonnayana, and then adds, that some explain it to mean ‘a sacrifice to gods who formerly were men.’ 4. This Sfitra is an exception to I, 3, 10, 28. 6. Haradatta’s commentary on this Sdtra is very meegre, and he leaves the word anuvakyam unexplained. I am not certain that my explanation is correct. But it is countenanced by the statements of the Grzhya-sitras regarding the order of studying. Weber, Ind. Stud. X, 132. I, 3, 11- THE STUDY OF THE VEDA. 4! vakas of a (KAzda), he shall not study that (K4zda) on that day (nor in that night).
3I am not certain that my explanation is correct. But it is countenanced by the statements of the Grzhya-sitras regarding the order of studying. Weber, Ind. Stud. X, 132. I, 3, 11- THE STUDY OF THE VEDA. 4! vakas of a (KAzda), he shall not study that (K4zda) on that day (nor in that night). 7. And if he performs the ceremonies prescribed on beginning or ending the recitation of one entire Veda, he shall not study that Veda (during that day). 8. If the wind roars, or if it whirls up the grass on the ground, or if it drives the rain-drops forward during a rain-shower, (then the recitation shall be interrupted for so long a time as the storm lasts). 9. (Nor shall he study) on the boundary between a village and forest, 10. Nor ona highway. 11. If (some of his) fellow-students are on a journey, he shall not study during that day, (the passage) which they learn together. 12. And whilst performing acts for his pleasure, 13. Such as washing his feet, shampooing or anointing himself, 14. He shall neither study nor teach, as long as he is thus occupied. 4. Yag#. I, 145. This Sfitra is a Gadpaka or ‘such a one which indicates the existence of a rule not expressly mentioned.’ Above (I, 3, 9, 1) the yearly performance of the Upakarma and Utsarga ceremonies for the beginning and end of the Brahmanic term has been prescribed. In this Stra the performance of the Upakarma and Utsarga at the beginning and completion of the Pardyana or the vow to go through a whole Veda is incidentally mentioned. Thence it may be inferred that these ceremonies must be likewise performed on the latter occasions, though no absolute tule to this effect has been given. Such G#dipakas are of frequent occurrence in all Sftras, and constitute one of the chief difficulties of their interpretation. 8. Yag#. 1, 149; Manu IV, 102, 122. 11. Others explain the Sfitra thus: ‘If he meets fellow-students, after they have come home from a journey, he shall not study with them on that day.’ 42 APASTAMBA. T, 3, I1- 15. (He shall not study or teach) in the twilight, 16. Nor whilst sitting on a tree, 17. Nor whilst immersed in water, 18. Nor at night with open doors, 19. Nor in the day-time with shut doors. 20. During the spring festival and the festival (of Indra), in the month of Ashd4dda (June-July), the study of an Anuvaka is forbidden. 21. (The recitation) of the daily portion of the Veda (at the Brahmayagza is likewise forbidden if done) in a manner differing from the rule (of the Veda). 22. (Now follows) the rule (for the daily recitation) of that (Brahmayagza). 23. Before taking his morning-meal, he shall go to the water-side, and having purified himself, he shall recite aloud (a portion of the Veda) in a pure 15. Yaga. I, 145; Manu IV, 113. 16. Vag#. I, 151; Manu IV, 120.
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.
18. 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. 1o. ‘But in his opinion it should be twelve days, as declared above, Sfitra 4..—Haradatta. It appears, therefore, that this Sftra is to be connected with Sfttra 4. 11. ‘ Because the word “death” is used here, death only is the reason (for stopping the reading), in the case of Gurus and the rest (i.e. the word “died” must be understood in Sftra 2 and the following ones).’—Haradatta. 38 APASTAMBA. I, 3, To. ing,) he may study or teach after having received permission (to do so from the Srotriya). 15-16. He may likewise study or teach in the presence of his teacher, if (the latter) has addressed him (saying), ‘ Ho, study! (or, Ho, teach !)’ 17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher. 18. Or if, whilst they study, another person comes in, he shall continue his recitation, after those words (‘ Ho, study !’) have been pronounced (by the newcomer). 19. The barking of (many) dogs, the braying of (many) asses, the cry of a wolf or of a solitary jackal or of an owl, all sounds of musical instruments, of weeping, and of the Saman melodies (are reasons for discontinuing the study of the Veda). 20. If another branch of the Veda (is being recited in the neighbourhood), the Saman melodies shall not be studied. 21. And whilst other noises (are being heard, the recitation of the Veda shall be discontinued), if they mix (with the voice of the person studying). 15-16. Manu II, 73. 17. Manu II, 73. 18, Haradatta states rightly, that the plural (‘they study’) is useless. According to him, the use of the verb in the singular may be excused thereby, that the advice is addressed to each of the persons engaged in study. Manu IV, 122. 1g. The ekasrzka, ‘solitary jackal,’ is now called Balu or Pheough, and is considered to be the constant companion of a tiger or panther. Its unharmonious cry is, in the present day also, considered to be an evil omen. Y4g#. I, 148; Manu IV, 108, 115 and 123. 21. Manu IV, rat. T, 3, 10. THE STUDY OF THE VEDA. 39 22. After having vomited (he shall not study) until he has slept. 23. Or (he may study) having eaten clarified butter (after the attack of vomiting). 24. A foul smell (is a reason for the discontinuance of study). 25. Food turned sour (by fermentation), which he has in his stomach, (is a reason for the discontinuance of the recitation, until] the sour rising ceases). 26. (Nor shall he study) after having eaten in the evening, 27. Nor as long as his hands are wet. 28. (And he shall discontinue studying) for a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindikaraza has not yet been performed), 29. Or until the food (eaten on that occasion) is digested.
2Nor as long as his hands are wet. 28. (And he shall discontinue studying) for a day and an evening, after having eaten food prepared in honour of a dead person (for whom the Sapindikaraza has not yet been performed), 29. Or until the food (eaten on that occasion) is digested. 30. But he shall (always) eat in addition (to the meal given in honour of a dead person), food which has not been given ata sacrifice to the Manes. 22. Manu lV, rar. 24. Manu IV, 107; Yaga. I, 150. 25. Manu IV, 121. 26. ‘Therefore he shall sup, after having finished his study. — Haradatta. 27. Manu IV, 121; Yaga. I, 149. 28. Manu IV, 112; Yaga. I, 146. 2g. ‘If that food has not been digested by the end of that time (i.e. in the evening), he shall not study until it has been digested.’—Haradatta. 30. ‘Because in this Sfitra the expression “food not given at a Sraddha” occurs, some think that the preceding Sftra refers to “food eaten at a Sraddha.” ’—Haradatta. This explanation is not at all improbable. 40 APASTAMBA. I, 35 13. Prasna I, Parata 8, Kuawopa 11. 1. (The recitation of the Veda shall be interrupted for a day and evening if he has eaten), on beginning a fresh KAzda (of his Veda), food given by a motherless person, 2. And also if he has eaten, on the day of the completion of a Kazda, food given by a fatherless person. 3. Some declare, that (the recitation shall be interrupted for the same space of time), if he has eaten at a sacrifice offered in honour of gods who were formerly men. 4. Nor is the recitation interrupted, if he has eaten rice received the day before, or raw meat (though these things may have been offered in honour of the dead), 5. Nor (if he has eaten at a funeral dinner) roots or fruits of herbs and trees. 6. When he performs the ceremony for beginning a KAzda, or when he studies the index of the Anu- 11. 1. The Black Yagur-veda, to which Apastamba belongs, is divided throughout into books called Kandas. 3. Haradatta names as such gods, Nandisvara and Kubera. Other commentators, however, explain Manushyaprakrzti by Manushyamukha, ‘possessing human faces.’ A similar rule occurs Gautama XVI, 34, where a Manushyayag#a is mentioned as a cause for discontinuing the recitation of the Veda. In his commentary on Gautama, also, Haradatta is in doubt. He first refers the term to the sacraments like the Simantonnayana, and then adds, that some explain it to mean ‘a sacrifice to gods who formerly were men.’ 4. This Sfitra is an exception to I, 3, 10, 28. 6. Haradatta’s commentary on this Sdtra is very meegre, and he leaves the word anuvakyam unexplained. I am not certain that my explanation is correct. But it is countenanced by the statements of the Grzhya-sitras regarding the order of studying. Weber, Ind. Stud. X, 132. I, 3, 11- THE STUDY OF THE VEDA. 4! vakas of a (KAzda), he shall not study that (K4zda) on that day (nor in that night).
3I am not certain that my explanation is correct. But it is countenanced by the statements of the Grzhya-sitras regarding the order of studying. Weber, Ind. Stud. X, 132. I, 3, 11- THE STUDY OF THE VEDA. 4! vakas of a (KAzda), he shall not study that (K4zda) on that day (nor in that night). 7. And if he performs the ceremonies prescribed on beginning or ending the recitation of one entire Veda, he shall not study that Veda (during that day). 8. If the wind roars, or if it whirls up the grass on the ground, or if it drives the rain-drops forward during a rain-shower, (then the recitation shall be interrupted for so long a time as the storm lasts). 9. (Nor shall he study) on the boundary between a village and forest, 10. Nor ona highway. 11. If (some of his) fellow-students are on a journey, he shall not study during that day, (the passage) which they learn together. 12. And whilst performing acts for his pleasure, 13. Such as washing his feet, shampooing or anointing himself, 14. He shall neither study nor teach, as long as he is thus occupied. 4. Yag#. I, 145. This Sfitra is a Gadpaka or ‘such a one which indicates the existence of a rule not expressly mentioned.’ Above (I, 3, 9, 1) the yearly performance of the Upakarma and Utsarga ceremonies for the beginning and end of the Brahmanic term has been prescribed. In this Stra the performance of the Upakarma and Utsarga at the beginning and completion of the Pardyana or the vow to go through a whole Veda is incidentally mentioned. Thence it may be inferred that these ceremonies must be likewise performed on the latter occasions, though no absolute tule to this effect has been given. Such G#dipakas are of frequent occurrence in all Sftras, and constitute one of the chief difficulties of their interpretation. 8. Yag#. 1, 149; Manu IV, 102, 122. 11. Others explain the Sfitra thus: ‘If he meets fellow-students, after they have come home from a journey, he shall not study with them on that day.’ 42 APASTAMBA. T, 3, I1- 15. (He shall not study or teach) in the twilight, 16. Nor whilst sitting on a tree, 17. Nor whilst immersed in water, 18. Nor at night with open doors, 19. Nor in the day-time with shut doors. 20. During the spring festival and the festival (of Indra), in the month of Ashd4dda (June-July), the study of an Anuvaka is forbidden. 21. (The recitation) of the daily portion of the Veda (at the Brahmayagza is likewise forbidden if done) in a manner differing from the rule (of the Veda). 22. (Now follows) the rule (for the daily recitation) of that (Brahmayagza). 23. Before taking his morning-meal, he shall go to the water-side, and having purified himself, he shall recite aloud (a portion of the Veda) in a pure 15. Yaga. I, 145; Manu IV, 113. 16. Vag#. I, 151; Manu IV, 120.
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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