Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1persons 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. 10. (But if you ask, why the decision of the Aryas presupposes the existence of a Vedic passage, then I answer): All precepts were (originally) taught in the Brahmamas, (but) these texts have been lost. Their (former existence) may, however, be inferred from usage. 11. But it is not (permissible to infer the former existence of) a (Vedic) passage in cases where pleasure is obtained (by following a rule of the Smr‘ti or a custom). 12. He who follows such (usages) becomes fit for hell. 13. Now follow (some rites and) rules that have been declared in the Brahmazas. 14. By way of laudation they are called ‘great sacrifices ’ or ‘ great sacrificial sessions.’ 15. (These rites include): The daily Bali-offering 1o. How then is their existence known? ‘ They are inferred from usage.’ ‘‘‘ Usage” means the teaching of the law-books and the practice. From that it is inferred that Manu and other (authors of law-books) knew such texts of the Brahmazas. For how could otherwise (A:shis like Manu) teach in their works or practise (such customs) for which no authority is now found? And certainly they were intimately connected with the revealed texts (i.e. saw them).’—Haradatta. 11. Compare above, I, 1, 4, 8—-ro. 13. The consequence of the introduction of these rules into a Smriti work is, that their omission must be expiated by a Smarta penance and not by a Srauta one. 14. The commentator observes, that, as these rites are called ‘great sacrifices,” by way of laudation only, the particular laws binding on performers of real Soma-sacrifices cannot be transferred to the performers of these ceremonies. Regarding the 48 APASTAMBA. T, 4, 13. to the (seven classes of) beings; the (daily) gift of (food) to men according to one’s power; Prasna I, Parata 4, Kuawpa 13. 1. The oblation to the gods accompanied by the exclamation Svaha, which may consist even of a piece of wood only ; the offering to the Manes accompanied by the exclamation Svadh4, which may consist even of a vessel with water only ; the daily recitation. 2. Respect must be shown to those who are superior by caste, 3. And also to (persons of the same caste who are) venerable (on account of learning, virtue, and the like). 4. A man elated (with success) becomes proud, a proud man transgresses the law, but through the transgression of the law hell indeed (becomes his portion). 5. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home. 6. The syllable ‘Om’ is the door of heaven. term ‘great sacrifices,’ see also Taitt. Ar. II, 11, 10, 1 seq., and Satapatha-brahmaza XI, 5, 6, 1.
25. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home. 6. The syllable ‘Om’ is the door of heaven. term ‘great sacrifices,’ see also Taitt. Ar. II, 11, 10, 1 seq., and Satapatha-brahmaza XI, 5, 6, 1. 13. 1. Taitt. Ar. II, 10, 2 and 3, and Satapatha-br. loc. cit. 2. Haradatta observes, that some consider the Devayag#a, mentioned in the Sfitra, to be different from the Vaisvadeva, but that he holds it to be the same. Further he mentions, that some prescribe this Vaisvadeva to be performed even if one has nothing to eat. 2. ‘Namely, by allowing them to walk in front on the road and by giving them perfumed garlands and the like at festive occasions.’ —Haradatta. 5. Haradatta gives as an example the order to fetch water, and adds that a voluntary act on a former pupil’s part ought not to be forbidden. 6. Compare also Taitt. Ar. I, 2, 4, and Manu II, 74. 1, 4,13. A STUDENT WHO HAS RETURNED HOME. 46 Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it. 7. If he has spoken anything else (than what refers to the lesson, he shall resume his reading by repeating the word‘Om’). Thus the Veda is separated from profane speech. 8. And at sacrifices the orders (given to the priests) are headed by this word. 9g. And in common life, at the occasion of ceremonies performed for the sake of welfare, the sentences shall be headed by this word, as, for instance, ‘(Om) an auspicious day,’ ‘(Om) welfare,’ ‘(Om) prosperity.’ 10. Without a vow of obedience (a pupil) shall not study (nor a teacher teach) a difficult (new book) with the exception of (the texts called) TriZsravama and Trifsahavaéana. 11. H4rita declares, that the (whole) Veda must be studied under a vow of obedience until there is no doubt (regarding it in the mind of the pupil). 9. The example given in the Sftra is that of the Puzyahavafana, which precedes every Grzhya ceremony, and at which the sacrificer Tequests a number of invited Brahmamas to wish him success. The complete sentences are, The sacrificer: Om karmanah puzydham bhavanto bruvantviti, ‘Om, wish that the day may be auspicious for the performance of the ceremony.’ The Brahmamas: Om puzyaham karmama iti, ‘Om, may the day be auspicious for the ceremony.’ In the same manner the Brahmamas afterwards wish ‘welfare,’ svasti, ‘ prosperity,’ vrzddhi, to the sacrificer. 1o. Manu II, rrz2. , 11. The meaning of Harita is, that the vow of obedience is required for the Trifsravama and Trifsahavakana, which Apastamba exempted in the preceding Sftra. It follows from this rule that the Angas or works explanatory of the Veda need not be studied under a vow of obedience. [2] E 50 APASTAMBA, I, 4, 13- 12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda. 13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts.
3[2] E 50 APASTAMBA, I, 4, 13- 12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda. 13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts. 14. Some (declare, that he shall do so) always, (if the substitute is) a worthy person. 15. But obedience (as towards the teacher) is not required (to be shown towards such a person). 16. And (pupils) older (than their teacher need not show him obedience). 17. If (two persons) teach each other mutually (different redactions of) the Veda, obedience (towards each other) is not ordained for them. 18. (For) the (wise) say, ‘The Veda-knowledge (of either of them) grows.’ 19. Svetaketu declares, ‘He who desires to study more, after having settled (as a householder), shall dwell two months every year, with collected mind, in the house of his teacher,’ 20. (And he adds), ‘ For by this means I studied a larger part of the Veda than before, (during my studentship.) ’ 21. That is forbidden by the SAstras. 22. For after the student has settled as a householder, he is ordered by the Veda, to perform the daily rites, 13. This rule is a supplement to I, 2, 7, 29. 14. ‘“A worthy person,” i.e. on account of his learning or character.’—Haradatta. 16. ‘According to some, this rule refers only to the time after the instruction has been completed; according to others, to the time of studentship.’ —Haradatta. But see Manu II, 151 seq. I, 4,14. A STUDENT WHO HAS RETURNED HOME. 51 Prasna I, Parata 4, Kuanpa 14. 1. (That is to say) the Agnihotra, hospitality, 2. And what else of this kind (is ordained). 3. He whom (a student) asks for instruction, shall certainly not refuse it ; 4. Provided he does not see in him a fault, (which disqualifies.him from being taught). 5. If by chance (through the pupil’s stupidity the teaching) is not completed, obedience towards the (teacher is the pupil’s only refuge). 6. Towards a mother (grandmother and greatgrandmother) and a father (grandfather and greatgrandfather) the same obedience must be shown as towards a teacher. 7. The feet of all Gurus must be embraced (every day) by a student who has returned home; 8. And also on meeting them, after returning from a journey. 9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority. 10. And respect (must) always (be shown to one’s elders and betters), according to the injunction 14. 1. The Agnihotra, i.e. certain daily oblations of clarified butter. 3. Manu JI, rog—115. 5. Manu II, 218. 6. Manu II, 228, 235. 4. The word Gurus, ‘venerable persons,’ includes besides the teacher and persons mentioned in the preceding Sfitra, an elder brother, a maternal uncle, and all others who are one’s betters or elders. See above, I, 2, 6, 29-35. 8. ‘ That is to say, whether he himself or “the venerable persons” undertook the journey.’— Haradatta.
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.
1persons 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. 10. (But if you ask, why the decision of the Aryas presupposes the existence of a Vedic passage, then I answer): All precepts were (originally) taught in the Brahmamas, (but) these texts have been lost. Their (former existence) may, however, be inferred from usage. 11. But it is not (permissible to infer the former existence of) a (Vedic) passage in cases where pleasure is obtained (by following a rule of the Smr‘ti or a custom). 12. He who follows such (usages) becomes fit for hell. 13. Now follow (some rites and) rules that have been declared in the Brahmazas. 14. By way of laudation they are called ‘great sacrifices ’ or ‘ great sacrificial sessions.’ 15. (These rites include): The daily Bali-offering 1o. How then is their existence known? ‘ They are inferred from usage.’ ‘‘‘ Usage” means the teaching of the law-books and the practice. From that it is inferred that Manu and other (authors of law-books) knew such texts of the Brahmazas. For how could otherwise (A:shis like Manu) teach in their works or practise (such customs) for which no authority is now found? And certainly they were intimately connected with the revealed texts (i.e. saw them).’—Haradatta. 11. Compare above, I, 1, 4, 8—-ro. 13. The consequence of the introduction of these rules into a Smriti work is, that their omission must be expiated by a Smarta penance and not by a Srauta one. 14. The commentator observes, that, as these rites are called ‘great sacrifices,” by way of laudation only, the particular laws binding on performers of real Soma-sacrifices cannot be transferred to the performers of these ceremonies. Regarding the 48 APASTAMBA. T, 4, 13. to the (seven classes of) beings; the (daily) gift of (food) to men according to one’s power; Prasna I, Parata 4, Kuawpa 13. 1. The oblation to the gods accompanied by the exclamation Svaha, which may consist even of a piece of wood only ; the offering to the Manes accompanied by the exclamation Svadh4, which may consist even of a vessel with water only ; the daily recitation. 2. Respect must be shown to those who are superior by caste, 3. And also to (persons of the same caste who are) venerable (on account of learning, virtue, and the like). 4. A man elated (with success) becomes proud, a proud man transgresses the law, but through the transgression of the law hell indeed (becomes his portion). 5. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home. 6. The syllable ‘Om’ is the door of heaven. term ‘great sacrifices,’ see also Taitt. Ar. II, 11, 10, 1 seq., and Satapatha-brahmaza XI, 5, 6, 1.
25. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home. 6. The syllable ‘Om’ is the door of heaven. term ‘great sacrifices,’ see also Taitt. Ar. II, 11, 10, 1 seq., and Satapatha-brahmaza XI, 5, 6, 1. 13. 1. Taitt. Ar. II, 10, 2 and 3, and Satapatha-br. loc. cit. 2. Haradatta observes, that some consider the Devayag#a, mentioned in the Sfitra, to be different from the Vaisvadeva, but that he holds it to be the same. Further he mentions, that some prescribe this Vaisvadeva to be performed even if one has nothing to eat. 2. ‘Namely, by allowing them to walk in front on the road and by giving them perfumed garlands and the like at festive occasions.’ —Haradatta. 5. Haradatta gives as an example the order to fetch water, and adds that a voluntary act on a former pupil’s part ought not to be forbidden. 6. Compare also Taitt. Ar. I, 2, 4, and Manu II, 74. 1, 4,13. A STUDENT WHO HAS RETURNED HOME. 46 Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it. 7. If he has spoken anything else (than what refers to the lesson, he shall resume his reading by repeating the word‘Om’). Thus the Veda is separated from profane speech. 8. And at sacrifices the orders (given to the priests) are headed by this word. 9g. And in common life, at the occasion of ceremonies performed for the sake of welfare, the sentences shall be headed by this word, as, for instance, ‘(Om) an auspicious day,’ ‘(Om) welfare,’ ‘(Om) prosperity.’ 10. Without a vow of obedience (a pupil) shall not study (nor a teacher teach) a difficult (new book) with the exception of (the texts called) TriZsravama and Trifsahavaéana. 11. H4rita declares, that the (whole) Veda must be studied under a vow of obedience until there is no doubt (regarding it in the mind of the pupil). 9. The example given in the Sftra is that of the Puzyahavafana, which precedes every Grzhya ceremony, and at which the sacrificer Tequests a number of invited Brahmamas to wish him success. The complete sentences are, The sacrificer: Om karmanah puzydham bhavanto bruvantviti, ‘Om, wish that the day may be auspicious for the performance of the ceremony.’ The Brahmamas: Om puzyaham karmama iti, ‘Om, may the day be auspicious for the ceremony.’ In the same manner the Brahmamas afterwards wish ‘welfare,’ svasti, ‘ prosperity,’ vrzddhi, to the sacrificer. 1o. Manu II, rrz2. , 11. The meaning of Harita is, that the vow of obedience is required for the Trifsravama and Trifsahavakana, which Apastamba exempted in the preceding Sftra. It follows from this rule that the Angas or works explanatory of the Veda need not be studied under a vow of obedience. [2] E 50 APASTAMBA, I, 4, 13- 12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda. 13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts.
3[2] E 50 APASTAMBA, I, 4, 13- 12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda. 13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts. 14. Some (declare, that he shall do so) always, (if the substitute is) a worthy person. 15. But obedience (as towards the teacher) is not required (to be shown towards such a person). 16. And (pupils) older (than their teacher need not show him obedience). 17. If (two persons) teach each other mutually (different redactions of) the Veda, obedience (towards each other) is not ordained for them. 18. (For) the (wise) say, ‘The Veda-knowledge (of either of them) grows.’ 19. Svetaketu declares, ‘He who desires to study more, after having settled (as a householder), shall dwell two months every year, with collected mind, in the house of his teacher,’ 20. (And he adds), ‘ For by this means I studied a larger part of the Veda than before, (during my studentship.) ’ 21. That is forbidden by the SAstras. 22. For after the student has settled as a householder, he is ordered by the Veda, to perform the daily rites, 13. This rule is a supplement to I, 2, 7, 29. 14. ‘“A worthy person,” i.e. on account of his learning or character.’—Haradatta. 16. ‘According to some, this rule refers only to the time after the instruction has been completed; according to others, to the time of studentship.’ —Haradatta. But see Manu II, 151 seq. I, 4,14. A STUDENT WHO HAS RETURNED HOME. 51 Prasna I, Parata 4, Kuanpa 14. 1. (That is to say) the Agnihotra, hospitality, 2. And what else of this kind (is ordained). 3. He whom (a student) asks for instruction, shall certainly not refuse it ; 4. Provided he does not see in him a fault, (which disqualifies.him from being taught). 5. If by chance (through the pupil’s stupidity the teaching) is not completed, obedience towards the (teacher is the pupil’s only refuge). 6. Towards a mother (grandmother and greatgrandmother) and a father (grandfather and greatgrandfather) the same obedience must be shown as towards a teacher. 7. The feet of all Gurus must be embraced (every day) by a student who has returned home; 8. And also on meeting them, after returning from a journey. 9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority. 10. And respect (must) always (be shown to one’s elders and betters), according to the injunction 14. 1. The Agnihotra, i.e. certain daily oblations of clarified butter. 3. Manu JI, rog—115. 5. Manu II, 218. 6. Manu II, 228, 235. 4. The word Gurus, ‘venerable persons,’ includes besides the teacher and persons mentioned in the preceding Sfitra, an elder brother, a maternal uncle, and all others who are one’s betters or elders. See above, I, 2, 6, 29-35. 8. ‘ That is to say, whether he himself or “the venerable persons” undertook the journey.’— Haradatta.
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.
No commentary for this page.