Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
122. (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. 20. According to Haradatta, Apastamba uses the word Anuvaka in order to indicate that smaller portions of the Veda may be studied. Others think, that by Anuvaka, the Samhita and the Brahmana are meant, and that the study of the Angas is permitted. The Vasantotsava, or spring-festival, which, according to the Dramas, was, in olden times, kept all over India, falls, according to Haradatta, on the thirteenth of the first half of Xaitra, about the beginning of April. 21. ‘Hence, if one has forgotten it and eaten one’s breakfast, a penance, not the Brahmayag#a, must be performed.’—Haradatta. 23. See Taittiriya Aranyaka II, 11, 1 and 11; Asv.Grz. SQ.III, 2,1-2. In our days this rule is usually not observed. Brahmazas mostly recite at the daily Brahmayagéa, ‘ Veda-offering,’ one particular formula, which symbolically comprises the whole Veda. A few learned Brahmaza friends, however, have assured me, that they still recite the whole of their Sakh& every year according to this rule of Apastamba. I, 3, 11. THE STUDY OF THE VEDA. 43 place, leaving out according to (the order of the) texts (what he has read the day before). 24. If a stoppage of study is enjoined (for the day, he shall recite the daily portion) mentally. 25. If lightning flashes without interruption, or, thunder rolls continually, if a man has neglected to purify himself, if he has partaken of a meal in honour of a dead person, or if hoarfrost lies on the ground, (in these cases) they forbid the mental recitation (of the daily portion of the Veda). 26. Some forbid it only in case one has eaten a funeral dinner. 27. Where lightning, thunder, and rain happen together out of season, the recitation shall be interrupted for three days. 28. Some (declare, that the recitation shall stop) until the ground is dry. 29. If one or two (of the phenomena mentioned in Sftra 27 appear, the recitation shall be interrupted) from that hour until the same hour next day. 30. In the case of an eclipse of the sun or of the moon, of an earthquake, of a whirlwind, of the fall of a meteor, or of a fire (in the village), at whatever time these events happen, the recitation of all the sacred sciences (Vedas and Angas) must be interrupted from that hour until the same hour next day. 31. Ifa cloud appears out of season, if the sun or the moon is surrounded by a halo, if a rainbow, a parhelion or a comet appears, if a (high) wind (blows), 25. Yag#.1, 149; Manu IV, 106, 120, 127; Taitt. Ar. Il, 15,1. 26. Manu IV, rog, 116. 24. Manu IV, 103 and 104, 30. Yaga. I, 145; Manu IV, 105, 118. 31. Manu IV, 104, and see above. 44 APASTAMBA. I, 3, 11.
2Yag#.1, 149; Manu IV, 106, 120, 127; Taitt. Ar. Il, 15,1. 26. Manu IV, rog, 116. 24. Manu IV, 103 and 104, 30. Yaga. I, 145; Manu IV, 105, 118. 31. Manu IV, 104, and see above. 44 APASTAMBA. I, 3, 11. a foul smell (is observed), or hoarfrost (lies on the ground, at all these occasions (the recitation of all the sacred sciences must be interrupted) during the duration (of these phenomena). 32. After the wind has ceased, (the interruption of the recitation continues) for one muhfrta. 33. If (the howl of) a wolf or of a solitary jackal (has been heard, he shall stop the reading) until he has slept. 34. At night (he shall not study) in a wood, where there is no fire nor gold. 35. Out of term he shall not study any part of the Veda which he has not learnt before. 36. Nor (shall he study during term some new part of the Veda) in the evening. 37. That which has been studied before, must never be studied (during the vacation or in the evening). 38. Further particulars (regarding the interruption 32. One muhfirta= 48 minutes. : 36. Other commentators interpret the Sftra in a different sense. They take it to mean: ‘And during the night (from the twelfth to the thirteenth of each half of the month, he shall not study at all, be it in or out of term),’ 37. ‘ What has been studied before, must not be studied (again) at any time in the vacation nor in the evening.’ —Haradatta. 38. Haradatta thinks that by ‘ Parishad,’ Manu’s and other Dharma-sdstras are meant. This explanation is, however, not exact. Parishad, ‘assemblage,’ means, in the language of the S4stras, either a Pa#, an assemblage of learned Brahmans called together to decide some knotty point of law, or a Brahminical school, which studies a particular redaction of the Veda (see the Petersburg Dict. s.v.) The latter meaning is that applicable to this Sftra. By ‘Parishadahk’ are here intended the Vedic schools, and their writings and teaching. Gautama also says, XVI, 49, Pratividyam yan smaranti smaranti, ‘(he shall observe the stoppages of the T, 4, 12. THE STUDY OF THE VEDA. 45 of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools. Prasna I, Parara 4, Kuawnpa 12. 1. A Br&hmaza declares, ‘ The daily recitation (of the Veda) is austerity.’ 2. In the same (sacred text) it is also declared, ‘Whether he recites the daily portion of the Veda standing, or sitting, or lying down, he performs austerity thereby ; for the daily recitation is austerity.’ 3. Now the Vagasaneyi-brahmava declares also, ‘ The daily recitation is a sacrifice at which the Veda is offered. When it thunders, when lightning flashes or thunderbolts fall, and when the wind blows violently, these sounds take the place of the exclamations Vasha¢ (Vausha¢ and Sv4ha). Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vasha¢ (should be heard) in vain.’
3Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vasha¢ (should be heard) in vain.’ Veda-study) which they teach in (the writings belonging to) each of the Vedas.’ 12. 1. ‘It procures as much reward as penance.’—Haradatta. Manu II, 166 ; Weber, Ind. Stud. X, 113. The phrase occurs frequently in the Brahmaaas, e.g. Taitt. Ar. II, 14, 3 2. Regarding the proper position at the ‘ Veda-offering,’ or daily recitation, see above, I, 3, 11, 23, and Taitt. Ar. Il, 11, 3. Passages similar to the first part of the sentence quoted in this Satra occur Taitt. Ar. II, 12, 3, and 15, 3. It ought to be observed, that the Taitt. Ar. in both places has the word ‘ vragan,’ which is also read in the P. and P.U. MSS. The second part is taken apparently from the same work, II, 14, 2 3. See Satapatha-brahmanza XI, 5, 6, 8, where a passage very similar to that quoted by Apastamba occurs. Vasha/ and the other exclamations, which are pronounced by the Hotr?-priest, serve as signals for the Adhvaryu to throw the oblations into the fire. 46 APASTAMBA. I, 4, 12. 4. The conclusion of the passage from that (VAagasaneyi-brahmaza is found) in another Sakha (of the Veda). 5. ‘Now, if the wind blows, or if it thunders, or if lightning flashes, or thunderbolts fall, then he shall recite one Azk-verse (in case he studies the Rig-veda), or one Yagus (in case he studies the Yagur-veda), or one Séman (in case he studies the Sdma-veda), or (without having regard to his particular Veda, the following Yagus), “ Bhik Bhuvad, Suva, in faith I offer true devotion.” Then, indeed, his daily recitation is accomplished thereby for that day.’ 6. If that is done, (if the passage of the Vagasaneyi-brahmaza is combined with that quoted in Sdtra 5, the former stands) not in contradiction with the decision of the Aryas. 7. For they (who know the law) teach both the continuance and the interruption (of the daily recitation of the Veda). That would be meaningless, if one paid attention to the (passage of the) VAgasaneyi-brahmaza (alone). 8. For no (worldly) motive for the decision of those Aryas is perceptible ; (and hence it must have a religious motive and be founded on a passage of the Veda). g. (The proper interpretation therefore is, that) the prohibition to study (given above and by the 5. ‘Some suppose that the words BhA Bhuvak and Suvahk &c. (are to be used only) if one studies the Brahmaza portion of the Veda, not everywhere.’— Haradatta. 6. Haradatta explains Aryas by visish/4A, ‘excellent ones,’ i.e. persons who know the law, and he gives Manu as an instance. 8. See above, I, 1, 4, 9 and 10, and notes. T, 4, 12. THE STUDY OF THE VEDA. 47 Aryas generally) refers only to the repetition of the sacred texts in order to learn them, not to their application at sacrifices.
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.
122. (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. 20. According to Haradatta, Apastamba uses the word Anuvaka in order to indicate that smaller portions of the Veda may be studied. Others think, that by Anuvaka, the Samhita and the Brahmana are meant, and that the study of the Angas is permitted. The Vasantotsava, or spring-festival, which, according to the Dramas, was, in olden times, kept all over India, falls, according to Haradatta, on the thirteenth of the first half of Xaitra, about the beginning of April. 21. ‘Hence, if one has forgotten it and eaten one’s breakfast, a penance, not the Brahmayag#a, must be performed.’—Haradatta. 23. See Taittiriya Aranyaka II, 11, 1 and 11; Asv.Grz. SQ.III, 2,1-2. In our days this rule is usually not observed. Brahmazas mostly recite at the daily Brahmayagéa, ‘ Veda-offering,’ one particular formula, which symbolically comprises the whole Veda. A few learned Brahmaza friends, however, have assured me, that they still recite the whole of their Sakh& every year according to this rule of Apastamba. I, 3, 11. THE STUDY OF THE VEDA. 43 place, leaving out according to (the order of the) texts (what he has read the day before). 24. If a stoppage of study is enjoined (for the day, he shall recite the daily portion) mentally. 25. If lightning flashes without interruption, or, thunder rolls continually, if a man has neglected to purify himself, if he has partaken of a meal in honour of a dead person, or if hoarfrost lies on the ground, (in these cases) they forbid the mental recitation (of the daily portion of the Veda). 26. Some forbid it only in case one has eaten a funeral dinner. 27. Where lightning, thunder, and rain happen together out of season, the recitation shall be interrupted for three days. 28. Some (declare, that the recitation shall stop) until the ground is dry. 29. If one or two (of the phenomena mentioned in Sftra 27 appear, the recitation shall be interrupted) from that hour until the same hour next day. 30. In the case of an eclipse of the sun or of the moon, of an earthquake, of a whirlwind, of the fall of a meteor, or of a fire (in the village), at whatever time these events happen, the recitation of all the sacred sciences (Vedas and Angas) must be interrupted from that hour until the same hour next day. 31. Ifa cloud appears out of season, if the sun or the moon is surrounded by a halo, if a rainbow, a parhelion or a comet appears, if a (high) wind (blows), 25. Yag#.1, 149; Manu IV, 106, 120, 127; Taitt. Ar. Il, 15,1. 26. Manu IV, rog, 116. 24. Manu IV, 103 and 104, 30. Yaga. I, 145; Manu IV, 105, 118. 31. Manu IV, 104, and see above. 44 APASTAMBA. I, 3, 11.
2Yag#.1, 149; Manu IV, 106, 120, 127; Taitt. Ar. Il, 15,1. 26. Manu IV, rog, 116. 24. Manu IV, 103 and 104, 30. Yaga. I, 145; Manu IV, 105, 118. 31. Manu IV, 104, and see above. 44 APASTAMBA. I, 3, 11. a foul smell (is observed), or hoarfrost (lies on the ground, at all these occasions (the recitation of all the sacred sciences must be interrupted) during the duration (of these phenomena). 32. After the wind has ceased, (the interruption of the recitation continues) for one muhfrta. 33. If (the howl of) a wolf or of a solitary jackal (has been heard, he shall stop the reading) until he has slept. 34. At night (he shall not study) in a wood, where there is no fire nor gold. 35. Out of term he shall not study any part of the Veda which he has not learnt before. 36. Nor (shall he study during term some new part of the Veda) in the evening. 37. That which has been studied before, must never be studied (during the vacation or in the evening). 38. Further particulars (regarding the interruption 32. One muhfirta= 48 minutes. : 36. Other commentators interpret the Sftra in a different sense. They take it to mean: ‘And during the night (from the twelfth to the thirteenth of each half of the month, he shall not study at all, be it in or out of term),’ 37. ‘ What has been studied before, must not be studied (again) at any time in the vacation nor in the evening.’ —Haradatta. 38. Haradatta thinks that by ‘ Parishad,’ Manu’s and other Dharma-sdstras are meant. This explanation is, however, not exact. Parishad, ‘assemblage,’ means, in the language of the S4stras, either a Pa#, an assemblage of learned Brahmans called together to decide some knotty point of law, or a Brahminical school, which studies a particular redaction of the Veda (see the Petersburg Dict. s.v.) The latter meaning is that applicable to this Sftra. By ‘Parishadahk’ are here intended the Vedic schools, and their writings and teaching. Gautama also says, XVI, 49, Pratividyam yan smaranti smaranti, ‘(he shall observe the stoppages of the T, 4, 12. THE STUDY OF THE VEDA. 45 of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools. Prasna I, Parara 4, Kuawnpa 12. 1. A Br&hmaza declares, ‘ The daily recitation (of the Veda) is austerity.’ 2. In the same (sacred text) it is also declared, ‘Whether he recites the daily portion of the Veda standing, or sitting, or lying down, he performs austerity thereby ; for the daily recitation is austerity.’ 3. Now the Vagasaneyi-brahmava declares also, ‘ The daily recitation is a sacrifice at which the Veda is offered. When it thunders, when lightning flashes or thunderbolts fall, and when the wind blows violently, these sounds take the place of the exclamations Vasha¢ (Vausha¢ and Sv4ha). Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vasha¢ (should be heard) in vain.’
3Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vasha¢ (should be heard) in vain.’ Veda-study) which they teach in (the writings belonging to) each of the Vedas.’ 12. 1. ‘It procures as much reward as penance.’—Haradatta. Manu II, 166 ; Weber, Ind. Stud. X, 113. The phrase occurs frequently in the Brahmaaas, e.g. Taitt. Ar. II, 14, 3 2. Regarding the proper position at the ‘ Veda-offering,’ or daily recitation, see above, I, 3, 11, 23, and Taitt. Ar. Il, 11, 3. Passages similar to the first part of the sentence quoted in this Satra occur Taitt. Ar. II, 12, 3, and 15, 3. It ought to be observed, that the Taitt. Ar. in both places has the word ‘ vragan,’ which is also read in the P. and P.U. MSS. The second part is taken apparently from the same work, II, 14, 2 3. See Satapatha-brahmanza XI, 5, 6, 8, where a passage very similar to that quoted by Apastamba occurs. Vasha/ and the other exclamations, which are pronounced by the Hotr?-priest, serve as signals for the Adhvaryu to throw the oblations into the fire. 46 APASTAMBA. I, 4, 12. 4. The conclusion of the passage from that (VAagasaneyi-brahmaza is found) in another Sakha (of the Veda). 5. ‘Now, if the wind blows, or if it thunders, or if lightning flashes, or thunderbolts fall, then he shall recite one Azk-verse (in case he studies the Rig-veda), or one Yagus (in case he studies the Yagur-veda), or one Séman (in case he studies the Sdma-veda), or (without having regard to his particular Veda, the following Yagus), “ Bhik Bhuvad, Suva, in faith I offer true devotion.” Then, indeed, his daily recitation is accomplished thereby for that day.’ 6. If that is done, (if the passage of the Vagasaneyi-brahmaza is combined with that quoted in Sdtra 5, the former stands) not in contradiction with the decision of the Aryas. 7. For they (who know the law) teach both the continuance and the interruption (of the daily recitation of the Veda). That would be meaningless, if one paid attention to the (passage of the) VAgasaneyi-brahmaza (alone). 8. For no (worldly) motive for the decision of those Aryas is perceptible ; (and hence it must have a religious motive and be founded on a passage of the Veda). g. (The proper interpretation therefore is, that) the prohibition to study (given above and by the 5. ‘Some suppose that the words BhA Bhuvak and Suvahk &c. (are to be used only) if one studies the Brahmaza portion of the Veda, not everywhere.’— Haradatta. 6. Haradatta explains Aryas by visish/4A, ‘excellent ones,’ i.e. persons who know the law, and he gives Manu as an instance. 8. See above, I, 1, 4, 9 and 10, and notes. T, 4, 12. THE STUDY OF THE VEDA. 47 Aryas generally) refers only to the repetition of the sacred texts in order to learn them, not to their application at sacrifices.
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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