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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1My MSS. make two Sfitras out of Professor Stenzler’s one, and read upapatif# \.yasya 4a sak. The sense remains the same, but the latter version of the text is, I think, the correct one. 18. Haradatta says that kuzd4sin may also mean ‘he who eats out of a vessel called kuzda,’ as the people have in some countries the habit of preparing their food and afterwards eating out of the kunda. Hfaradatta explains tyaktatman, ‘one who despairs of himself,’ by ‘one who has made an attempt on his own life, and has tried to hang himself, and the like.’ He remarks that some explain durvéla, ‘a bald man,’ by nirveshéitasepha. He who neglects the recitation of the sacred texts, i.e. of those texts which, like the G4yatrf, ought to be recited. [2] s 258 GAUTAMA. XV, 19. junior has kindled the sacred fire first, a younger brother who has done that, a person who despairs of himself, a bald man, a man who has deformed nails, or black teeth, who suffers from white leprosy, the son of a twice-married woman, a gambler, a man who neglects the recitation (of the sacred texts), a servant of the king, any one who uses false weights and measures, whose only wife is a Sfdra female, who neglects the daily study, who suffers from spotted leprosy, a usurer, a person who lives by trade or handicrafts, by the use of the bow, by playing musical instruments, or, by beating time, by dancing, and by singing ; 19. Nor, (sons) who have enforced a division of the family estate against the wish of their father. 20. Some (allow) pupils and kinsmen (to be invited). 21. Let him feed upwards of three (or) one (guest) endowed with (particularly) excellent qualities. 22. If he enters the bed of a Sidra female immediately after partaking of a funeral repast, his ancestors will lie for a month in her ordure. 23. Therefore he shall remain chaste on that day. 19. Below, XXVIII, 2, it will be prescribed that the division of the family estate may take place during the lifetime of the father with his consent. From this Sfitra it would appear that sons could enforce a division of the ancestral estate against his will, as Y4gfavalkya also allows (see Colebrooke, Mitakshara I, 6, 5-11), and that this practice, though legal, was held to be contra bonos mores. 20. Apastamba Il, 7, 17, 5-6. 21. According to Haradatta, this SQtra is intended as a modification of Satra 8, . 22. Manu III, 250. 23. Manu III, 188, XVI, 1. THE STUDY OF THE VEDA. 259 24. If (a funeral offering) is looked at by dogs, Kandalas, or outcasts, it is blemished. 25. Therefore he shall offer it in an enclosed (place), 26. Or he shall scatter grains of sesamum over it, 27. Or a man who sanctifies the company shall remove the blemish.
2THE STUDY OF THE VEDA. 259 24. If (a funeral offering) is looked at by dogs, Kandalas, or outcasts, it is blemished. 25. Therefore he shall offer it in an enclosed (place), 26. Or he shall scatter grains of sesamum over it, 27. Or a man who sanctifies the company shall remove the blemish. 28. Persons who sanctify the company are, any one who knows the six Angas, who sings the Gyesh¢da-smans, who knows the three texts regarding the NA&4iketa-fire, who knows the text which contains thrice the word Madhu, who knows the text which thrice contains the word Suparza, who keeps five fires, a Snataka, any one who knows the Mantras and Brahmazas, who knows the sacred law, and in whose family the study and teaching of the Veda are hereditary. 29. (The same rule applies) to sacrifices offered to gods and men. 30. Some (forbid the invitation of) bald men and the rest to a funeral répast only. CuarTer XVI, 1. The annual (term for studying the Veda) begins on the full moon of the month Sravawa (July— August); or let him perform the Upakarman on 24. Apastamba II, 7, 17, 20. 28. Apastamba II, 7, 17, 22. 29-30. Manu III, 132-137, 148-149. XVI. x. Apastamba I, 3,9, 1. The Upakarman is the ceremony which is annually performed at the beginning of the course of study, and it is obligatory on householders also; see Apastamba Il, 2, 5, 1. AKhand4msi, ‘the Vedic texts,’ i.e. the Mantras and Bréhmamzas, The Angas may be studied out of term; see Apastamba I, 3, 9, 3 note. S$ 2 260 GAUTAMA. XVI, 2. (the full moon of) Bhadrapada (August-September) and study the Vedic texts, 2. During four months and a half, or during five months, or as long as the sun moves towards the south. 3. Let him remain chaste, let him not shave, nor eat flesh (during that period) ; 4. Or (this) restrictive rule may (be observed) during two months. 5. He shall not recite the Veda, if the wind whirls up the dust in the day-time, 6. Nor if it is audible at night, 7. Nor if the sound of a Vaza, of a large or a small drum, the noise of a chariot, and the wail of a person in pain (are heard), 8. Nor if the barking of many dogs and jackals, or the braying of many donkeys (is heard), 9. Nor if (the sky appears flaming) red, a rainbow (is seen), or hoar-frost (lies on the ground), 10. Nor if clouds rise out of season. (Let him not study) when he feels the necessity to void urine or excrements, 12. Nor at midnight, in the twilight, and (while standing) in the water, 13. Nor while rain falls. 2. Apastamba I, 3, 9, 2-3. 3. This Sftra and the following one refer to a teacher or to a householder who again goes through the Veda; see Apastamba II, 2, 5) 155 16. 5-6. Apastamba I, 3, 11, 8. 4-8. Apastamba I, 3, 10,19. A VAna is stated to be a kind of lute, or harp, with a hundred strings. 9. Apastamba I, 3, 11, 25, 31. Io. Apastamba I, 3, II, 31. 11. Manu IV, 109. 12. Apastamba I, 3, 11, 1g, 17; Manu IV, 109. 13. Manu IV, 103. XVI, 23. THE STUDY OF THE VEDA. 261
34-8. Apastamba I, 3, 10,19. A VAna is stated to be a kind of lute, or harp, with a hundred strings. 9. Apastamba I, 3, 11, 25, 31. Io. Apastamba I, 3, II, 31. 11. Manu IV, 109. 12. Apastamba I, 3, 11, 1g, 17; Manu IV, 109. 13. Manu IV, 103. XVI, 23. THE STUDY OF THE VEDA. 261 14. Some-(declare, that the recitation of the Veda must be interrupted only) when (the rain) is dripping from the edge of the roof. 15. (Nor-shall he study) when the teachers (of the gods and Asuras, i.e. the planets Jupiter and Venus) are surrounded by a halo, 16. Nor (when this happens) to the two (great) lights (the sun and the moon), 17. (Nor) while he is in fear, riding in a carriage or on beasts of burden, or lying down, nor while his feet are raised, 18. (Nor) in a burial-ground, at the extremity of a village, on a high-road, nor during impurity, 19. Nor while a foul smell (is perceptible), while a corpse or a Kandéla (is) in (the village), nor in the neighbourhood of a Sddra, 20. Nor while (he suffers from) sour eructations. 21. The Azg-veda and the Yagur-veda (shall not be studied) while the sound of the SAmans (is heard). 22. The fall of a thunderbolt, an earthquake, an eclipse, and (the fall of) meteors (are reasons for discontinuing the reading of the Veda) until the same time (next day), 23. Likewise when it thunders and rains and 15. ‘Another (commentator says): “ Pariveshama, being surrounded by a halo, means bringing food.” . . . (The Sfttra means, therefore), He shall not study while his teacher eats.’ —Haradatta. 16. Apastamba I, 3, I, 31. 14. Apastamba I, 3, 9, 273 I, 3, 11, 125 Manu IV, 112; Yagfavalkya I, 150. 18. Apastamba I, 3, 9, 4, 6; I, 3, 10, 2, 4; I, 3, 11, 9. 19. Apastamba I, 3, 10, 24; I, 3, 9, 6, 14-15. 20. Apastamba I, 3, 10, 25. 21. Apastamba I, 3, 10, 19. 22. Apastamba I, 3, II, 30. 23. Apastamba I, 3, 11, 29; Manu IV, 29. 262 GAUTAMA. XVI, 24. when lightning (flashes out of season) after the fires have become visible (in the twilight). 24. (If these phenomena appear) during the (rainy) season, (the reading must be interrupted) for a day (or a night), 25. And if lightning (is observed) during the night, (the recitation of the Veda shall be interrupted) until the third watch. 26. If (lightning) flashes during the third part of the day or later, (the Veda must not be read) during the entire (following night). 27. (According to the opinion) of some, a fiery meteor (has the same effect) as lightning, 28. Likewise thunder (which is heard) during the last part of the day, 29. (Or) also in the twilight. 24. Apastamba I, 3, 9, 22. The above translation follows the reading of my MSS., which differ very much from Professor Stenzler’s edition. According to them the commentary on the latter part of SQtra 23 and on Sfitra 24 runs as follows: . .. pratyekam 4kélika anadhyayahetavah | apart4v idam | rétav aha AHA RITAU 12411
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.
1My MSS. make two Sfitras out of Professor Stenzler’s one, and read upapatif# \.yasya 4a sak. The sense remains the same, but the latter version of the text is, I think, the correct one. 18. Haradatta says that kuzd4sin may also mean ‘he who eats out of a vessel called kuzda,’ as the people have in some countries the habit of preparing their food and afterwards eating out of the kunda. Hfaradatta explains tyaktatman, ‘one who despairs of himself,’ by ‘one who has made an attempt on his own life, and has tried to hang himself, and the like.’ He remarks that some explain durvéla, ‘a bald man,’ by nirveshéitasepha. He who neglects the recitation of the sacred texts, i.e. of those texts which, like the G4yatrf, ought to be recited. [2] s 258 GAUTAMA. XV, 19. junior has kindled the sacred fire first, a younger brother who has done that, a person who despairs of himself, a bald man, a man who has deformed nails, or black teeth, who suffers from white leprosy, the son of a twice-married woman, a gambler, a man who neglects the recitation (of the sacred texts), a servant of the king, any one who uses false weights and measures, whose only wife is a Sfdra female, who neglects the daily study, who suffers from spotted leprosy, a usurer, a person who lives by trade or handicrafts, by the use of the bow, by playing musical instruments, or, by beating time, by dancing, and by singing ; 19. Nor, (sons) who have enforced a division of the family estate against the wish of their father. 20. Some (allow) pupils and kinsmen (to be invited). 21. Let him feed upwards of three (or) one (guest) endowed with (particularly) excellent qualities. 22. If he enters the bed of a Sidra female immediately after partaking of a funeral repast, his ancestors will lie for a month in her ordure. 23. Therefore he shall remain chaste on that day. 19. Below, XXVIII, 2, it will be prescribed that the division of the family estate may take place during the lifetime of the father with his consent. From this Sfitra it would appear that sons could enforce a division of the ancestral estate against his will, as Y4gfavalkya also allows (see Colebrooke, Mitakshara I, 6, 5-11), and that this practice, though legal, was held to be contra bonos mores. 20. Apastamba Il, 7, 17, 5-6. 21. According to Haradatta, this SQtra is intended as a modification of Satra 8, . 22. Manu III, 250. 23. Manu III, 188, XVI, 1. THE STUDY OF THE VEDA. 259 24. If (a funeral offering) is looked at by dogs, Kandalas, or outcasts, it is blemished. 25. Therefore he shall offer it in an enclosed (place), 26. Or he shall scatter grains of sesamum over it, 27. Or a man who sanctifies the company shall remove the blemish.
2THE STUDY OF THE VEDA. 259 24. If (a funeral offering) is looked at by dogs, Kandalas, or outcasts, it is blemished. 25. Therefore he shall offer it in an enclosed (place), 26. Or he shall scatter grains of sesamum over it, 27. Or a man who sanctifies the company shall remove the blemish. 28. Persons who sanctify the company are, any one who knows the six Angas, who sings the Gyesh¢da-smans, who knows the three texts regarding the NA&4iketa-fire, who knows the text which contains thrice the word Madhu, who knows the text which thrice contains the word Suparza, who keeps five fires, a Snataka, any one who knows the Mantras and Brahmazas, who knows the sacred law, and in whose family the study and teaching of the Veda are hereditary. 29. (The same rule applies) to sacrifices offered to gods and men. 30. Some (forbid the invitation of) bald men and the rest to a funeral répast only. CuarTer XVI, 1. The annual (term for studying the Veda) begins on the full moon of the month Sravawa (July— August); or let him perform the Upakarman on 24. Apastamba II, 7, 17, 20. 28. Apastamba II, 7, 17, 22. 29-30. Manu III, 132-137, 148-149. XVI. x. Apastamba I, 3,9, 1. The Upakarman is the ceremony which is annually performed at the beginning of the course of study, and it is obligatory on householders also; see Apastamba Il, 2, 5, 1. AKhand4msi, ‘the Vedic texts,’ i.e. the Mantras and Bréhmamzas, The Angas may be studied out of term; see Apastamba I, 3, 9, 3 note. S$ 2 260 GAUTAMA. XVI, 2. (the full moon of) Bhadrapada (August-September) and study the Vedic texts, 2. During four months and a half, or during five months, or as long as the sun moves towards the south. 3. Let him remain chaste, let him not shave, nor eat flesh (during that period) ; 4. Or (this) restrictive rule may (be observed) during two months. 5. He shall not recite the Veda, if the wind whirls up the dust in the day-time, 6. Nor if it is audible at night, 7. Nor if the sound of a Vaza, of a large or a small drum, the noise of a chariot, and the wail of a person in pain (are heard), 8. Nor if the barking of many dogs and jackals, or the braying of many donkeys (is heard), 9. Nor if (the sky appears flaming) red, a rainbow (is seen), or hoar-frost (lies on the ground), 10. Nor if clouds rise out of season. (Let him not study) when he feels the necessity to void urine or excrements, 12. Nor at midnight, in the twilight, and (while standing) in the water, 13. Nor while rain falls. 2. Apastamba I, 3, 9, 2-3. 3. This Sftra and the following one refer to a teacher or to a householder who again goes through the Veda; see Apastamba II, 2, 5) 155 16. 5-6. Apastamba I, 3, 11, 8. 4-8. Apastamba I, 3, 10,19. A VAna is stated to be a kind of lute, or harp, with a hundred strings. 9. Apastamba I, 3, 11, 25, 31. Io. Apastamba I, 3, II, 31. 11. Manu IV, 109. 12. Apastamba I, 3, 11, 1g, 17; Manu IV, 109. 13. Manu IV, 103. XVI, 23. THE STUDY OF THE VEDA. 261
34-8. Apastamba I, 3, 10,19. A VAna is stated to be a kind of lute, or harp, with a hundred strings. 9. Apastamba I, 3, 11, 25, 31. Io. Apastamba I, 3, II, 31. 11. Manu IV, 109. 12. Apastamba I, 3, 11, 1g, 17; Manu IV, 109. 13. Manu IV, 103. XVI, 23. THE STUDY OF THE VEDA. 261 14. Some-(declare, that the recitation of the Veda must be interrupted only) when (the rain) is dripping from the edge of the roof. 15. (Nor-shall he study) when the teachers (of the gods and Asuras, i.e. the planets Jupiter and Venus) are surrounded by a halo, 16. Nor (when this happens) to the two (great) lights (the sun and the moon), 17. (Nor) while he is in fear, riding in a carriage or on beasts of burden, or lying down, nor while his feet are raised, 18. (Nor) in a burial-ground, at the extremity of a village, on a high-road, nor during impurity, 19. Nor while a foul smell (is perceptible), while a corpse or a Kandéla (is) in (the village), nor in the neighbourhood of a Sddra, 20. Nor while (he suffers from) sour eructations. 21. The Azg-veda and the Yagur-veda (shall not be studied) while the sound of the SAmans (is heard). 22. The fall of a thunderbolt, an earthquake, an eclipse, and (the fall of) meteors (are reasons for discontinuing the reading of the Veda) until the same time (next day), 23. Likewise when it thunders and rains and 15. ‘Another (commentator says): “ Pariveshama, being surrounded by a halo, means bringing food.” . . . (The Sfttra means, therefore), He shall not study while his teacher eats.’ —Haradatta. 16. Apastamba I, 3, I, 31. 14. Apastamba I, 3, 9, 273 I, 3, 11, 125 Manu IV, 112; Yagfavalkya I, 150. 18. Apastamba I, 3, 9, 4, 6; I, 3, 10, 2, 4; I, 3, 11, 9. 19. Apastamba I, 3, 10, 24; I, 3, 9, 6, 14-15. 20. Apastamba I, 3, 10, 25. 21. Apastamba I, 3, 10, 19. 22. Apastamba I, 3, II, 30. 23. Apastamba I, 3, 11, 29; Manu IV, 29. 262 GAUTAMA. XVI, 24. when lightning (flashes out of season) after the fires have become visible (in the twilight). 24. (If these phenomena appear) during the (rainy) season, (the reading must be interrupted) for a day (or a night), 25. And if lightning (is observed) during the night, (the recitation of the Veda shall be interrupted) until the third watch. 26. If (lightning) flashes during the third part of the day or later, (the Veda must not be read) during the entire (following night). 27. (According to the opinion) of some, a fiery meteor (has the same effect) as lightning, 28. Likewise thunder (which is heard) during the last part of the day, 29. (Or) also in the twilight. 24. Apastamba I, 3, 9, 22. The above translation follows the reading of my MSS., which differ very much from Professor Stenzler’s edition. According to them the commentary on the latter part of SQtra 23 and on Sfitra 24 runs as follows: . .. pratyekam 4kélika anadhyayahetavah | apart4v idam | rétav aha AHA RITAU 12411
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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