Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 Varshartav ete yadi bhaveyu# sandhydyém tadaharmatram anadhydyah \ pratasket \ sdyam tu ratrav anadhydya ityarthasiddhatvad anuktam i... ‘are each reasons for discontinuing the recitation until the same time next day. This (rule) refers to other times than the rainy season. He now declares (the rule) for the rainy season : 24. “During the (rainy) season for a day.” ‘If these (phenomena) happen in the twilight during the rainy season, the interruption of the study lasts for that day only, provided (they happen) in the morning. But if they happen in the evening, study is forbidden during the night. As this is clear from the context, it has not been declared specially.’—Haradatta. I suspect that Professor Stenzler’s reading apartau is a correction, made by an ingenious Pandit, of an old varia lectio ‘ahartau’ for aha rztau, which is found in one of my MSS. (C) also. 25. Apastamba I, 3, 9, 21. XVI, 37. THE STUDY OF THE VEDA. 263 30. (If thunder is heard) before midnight, (the study of the Veda must be interrupted) during the whole night. 31. (If it is heard) during the (early part of the) day, (the interruption must continue) as long as the sun shines, 32. Likewise if the king of the country has died. 33. If one (pupil) has gone on a journey (and) another (stays) with (the teacher, the study of the Veda shall be interrupted until the absentee returns). 34. When an attack (is made on the village), or a fire (breaks out), when one Veda has been completed, after (an attack of) vomiting, when he has partaken of a funeral repast or of a dinner on the occasion of a sacrifice offered to men, (the study of the Veda shall be interrupted) for a day and a night, 35. Likewise on the day of the new moon. 36. (On the latter occasion it may also be interrupted) for two days. 37. (The Veda shall not be studied for a day and a night) on the full moon days of the months Karttika, Phalguza, and Ashadha. 30. Apastamba I, 3, 9, 23. 33- Apastamba I, 3, 11, 11. Haradatta adds that others enjoin a stoppage of the Veda-study from the hour of the departure until the same hour on the following day, while another commentator gives the following explanation: ‘All, indeed, the teacher and the rest, shall, on that day, not even recite the Veda in order to remember it.’ 34. Apastamba I, 3, 9, 253 I, 3, 10, 22, 28-30; I, 3, 11, 6, 30; Manu IV, 118. Haradatta is in doubt whether ‘a sacrifice offered in honour of men’ means a SamskAra, or a sacrifice to gods, like Kumara, who formerly were men; see Apastamba I, 3, 11, 3- 36. Apastamba I, 3, 9, 28. 37. Apastamba I, 3, 10, 1. 264 GAUTAMA, XVI, 38.
2Haradatta is in doubt whether ‘a sacrifice offered in honour of men’ means a SamskAra, or a sacrifice to gods, like Kumara, who formerly were men; see Apastamba I, 3, 11, 3- 36. Apastamba I, 3, 9, 28. 37. Apastamba I, 3, 10, 1. 264 GAUTAMA, XVI, 38. 38. On the three Ash¢akds (the Veda shall not be studied) for three (days and) nights. 39. Some (declare, that the rule applies) to the last Ashéaké (only). 40. (On the occasion of) the annual (Up4karman and Utsarga the reading shall be interrupted) on the day (of the ceremony) and those preceding and one it. All (teachers declare, that the reading shall be. interrupted for three days) when rain, thunder, and lightning (are observed) simultaneously, 42. When the rain is very heavy, (the reading shall be interrupted as long as it lasts). 43. On a festive day (the reading shall be stopped) after the (morning) meal, 44. And he who has begun to study (after the Upakarman shall not read) at night for four Muhfrtas. 45. Some (declare, that the recitation of the Veda is) always (forbidden) i in a town. 46. While he is impure (he shall) not even (recite the Veda) mentally. 38. Apastamba I, 3, 10, 2. Regarding the meaning of the word Ashéaka, see above, VIII, 18 note. 40. Apastamba I, 3, 10, 2. 41. Apastamba I, 3, 11, 27. 42. Apastamba I, 3, 11, 28. 43. Haradatta explains ‘a festive day’ to mean the day of the initiation and the like, but see Apastamba I, 3, 11, 20. 44. Haradatta explains this SAtra as equivalent to Apastamba I, 3, 9, 1. He adds that another commentator reads prddhitasya ka as a separate Sfitra, interpreting it to mean, ‘And a person who has performed the Upakarman (shall not study after dinner),’ and refers the words ‘at night for four Muhfrtas’ to the prohibition to read on the evening of the thirteenth day of the dark half of the month. 45- Manu IV, 116. . 46. Apastamba I, 3, 11, 25. XVII, 6. EATING AND FORBIDDEN FOOD. 265 47. (The study) of those who offer a funeral sacrifice (must be interrupted) until the same time next day, 48. Even if uncooked grain is offered at the funeral sacrifice. 49. And (those rules regarding the stoppage of the reading must be observed), which they teach in the several schools. CuarTer XVII. 1. A Brahmamza may eat the food given by twiceborn men, who are praised for (the faithful performance of their) duties, 2. And he may accept (other gifts from them). 3. Fire-wood, water, grass, roots, fruits, honey, (a promise of) safety, food brought unsolicited, a couch, a seat, shelter, a carriage, milk, sour milk, (roasted) grain, small fish, millet, a garland, venison, and vegetables, (spontaneously offered by a man) of any (caste) must not be refused, 4. Nor anything else that may be required for providing for (the worship of the) Manes and gods, for Gurus and dependents. 5. If the means for sustaining life cannot (be procured) otherwise, (they may be accepted) from a Sddra. 6. A herdsman, a husbandman, an acquaintance
3Nor anything else that may be required for providing for (the worship of the) Manes and gods, for Gurus and dependents. 5. If the means for sustaining life cannot (be procured) otherwise, (they may be accepted) from a Sddra. 6. A herdsman, a husbandman, an acquaintance 47- Apastamba ibidem. 49. Apastamba I, 3, 11, 38. XVIL 1. Apastamba I, 6, 18, 13. 3- Apastamba I, 6, 18, 1; I, 6, 19, 133 Manu IV, 247-250. 4. Manu IV, 251. Gurus, i.e. parents and other venerable persons, 5. Apastamba I, 6, 18, 14. 6. Manu IV, 253; Y4gfavalkya I, 166. 266 GAUTAMA. XVII, 7. of the family, a barber, and a servant are persons whose food may be eaten, 7. And a trader, who is not (at the same time) an artisan. 8. (A householder) shall not eat every day (the food of strangers). g. Food into which a hair or an insect has fallen (must not be eaten), 10. (Nor) what has been touched by a woman during her courses, by a black bird, or with the foot, (Nor) what has been looked at by the murderer of a learned Brahmaza, 12. (Nor) what has been smelt at by a cow, 13. (Nor) what is naturally bad, 14. Nor (food) that (has turned) sour by itself, excepting sour milk, 15. (Nor) what has been cooked twice, 16. (Nor) what (has become) stale (by being 4. E.g. a man who sells pots, but does not make them. 8. Manu III, 104; Yagavalkya I, 112. 9. Apastamba I, 5, 16, 23, 26. 1o. Apastamba I, 5, 16, 27, 30. Haradatta explains ‘a black bird’ by ‘a crow,’ and no doubt the crow, as the Kandala among birds, is intended in the first instance. 11. Manu IV, 208; YAg#avalkya I, 167. 12. Manu IV, 209; YAgéavalkya I, 168. 13. ‘What has heen given in a contemptuous manner by the host, or what is not pleasing to the eater, that is called bhavadushéa, “ naturally bad.”’—Haradatta. The second seems to be the right explanation, as food falling under the first is mentioned below, Sfitra 21. 14. Apastamba I, 5, 17, 18, 20. 15. Haradatta states that this rule does not refer to dishes the preparation of which requires a double cooking, but to those which ordinarily are cooked once only. 16. Apastamba I, 5, 17,17. Haradatta says that food prepared XVII, 20. EATING AND FORBIDDEN FOOD. 267 kept), except vegetables, food that requires mastication, fatty and oily substances, meat and honey. 17. (Food given) by a person who has been cast off (by his parents), by a woman of bad character, an Abhisasta, a hermaphrodite, a police-officer, a carpenter, a miser, a jailer, a surgeon, one who hunts without using the bow, a man who eats the leavings (of others), by a multitude (of men), and by an enemy (must not be eaten), 18. Nor what is given by such men who defile the company at a funeral dinner, as have been enumerated before bald men; 19. (A dinner) which is prepared for no (holy) purpose or where (the guests) sip water or rise against the rule, 20. Or where (one’s) equals are honoured in a different manner, and persons who are not (one’s)
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.
1The 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 Varshartav ete yadi bhaveyu# sandhydyém tadaharmatram anadhydyah \ pratasket \ sdyam tu ratrav anadhydya ityarthasiddhatvad anuktam i... ‘are each reasons for discontinuing the recitation until the same time next day. This (rule) refers to other times than the rainy season. He now declares (the rule) for the rainy season : 24. “During the (rainy) season for a day.” ‘If these (phenomena) happen in the twilight during the rainy season, the interruption of the study lasts for that day only, provided (they happen) in the morning. But if they happen in the evening, study is forbidden during the night. As this is clear from the context, it has not been declared specially.’—Haradatta. I suspect that Professor Stenzler’s reading apartau is a correction, made by an ingenious Pandit, of an old varia lectio ‘ahartau’ for aha rztau, which is found in one of my MSS. (C) also. 25. Apastamba I, 3, 9, 21. XVI, 37. THE STUDY OF THE VEDA. 263 30. (If thunder is heard) before midnight, (the study of the Veda must be interrupted) during the whole night. 31. (If it is heard) during the (early part of the) day, (the interruption must continue) as long as the sun shines, 32. Likewise if the king of the country has died. 33. If one (pupil) has gone on a journey (and) another (stays) with (the teacher, the study of the Veda shall be interrupted until the absentee returns). 34. When an attack (is made on the village), or a fire (breaks out), when one Veda has been completed, after (an attack of) vomiting, when he has partaken of a funeral repast or of a dinner on the occasion of a sacrifice offered to men, (the study of the Veda shall be interrupted) for a day and a night, 35. Likewise on the day of the new moon. 36. (On the latter occasion it may also be interrupted) for two days. 37. (The Veda shall not be studied for a day and a night) on the full moon days of the months Karttika, Phalguza, and Ashadha. 30. Apastamba I, 3, 9, 23. 33- Apastamba I, 3, 11, 11. Haradatta adds that others enjoin a stoppage of the Veda-study from the hour of the departure until the same hour on the following day, while another commentator gives the following explanation: ‘All, indeed, the teacher and the rest, shall, on that day, not even recite the Veda in order to remember it.’ 34. Apastamba I, 3, 9, 253 I, 3, 10, 22, 28-30; I, 3, 11, 6, 30; Manu IV, 118. Haradatta is in doubt whether ‘a sacrifice offered in honour of men’ means a SamskAra, or a sacrifice to gods, like Kumara, who formerly were men; see Apastamba I, 3, 11, 3- 36. Apastamba I, 3, 9, 28. 37. Apastamba I, 3, 10, 1. 264 GAUTAMA, XVI, 38.
2Haradatta is in doubt whether ‘a sacrifice offered in honour of men’ means a SamskAra, or a sacrifice to gods, like Kumara, who formerly were men; see Apastamba I, 3, 11, 3- 36. Apastamba I, 3, 9, 28. 37. Apastamba I, 3, 10, 1. 264 GAUTAMA, XVI, 38. 38. On the three Ash¢akds (the Veda shall not be studied) for three (days and) nights. 39. Some (declare, that the rule applies) to the last Ashéaké (only). 40. (On the occasion of) the annual (Up4karman and Utsarga the reading shall be interrupted) on the day (of the ceremony) and those preceding and one it. All (teachers declare, that the reading shall be. interrupted for three days) when rain, thunder, and lightning (are observed) simultaneously, 42. When the rain is very heavy, (the reading shall be interrupted as long as it lasts). 43. On a festive day (the reading shall be stopped) after the (morning) meal, 44. And he who has begun to study (after the Upakarman shall not read) at night for four Muhfrtas. 45. Some (declare, that the recitation of the Veda is) always (forbidden) i in a town. 46. While he is impure (he shall) not even (recite the Veda) mentally. 38. Apastamba I, 3, 10, 2. Regarding the meaning of the word Ashéaka, see above, VIII, 18 note. 40. Apastamba I, 3, 10, 2. 41. Apastamba I, 3, 11, 27. 42. Apastamba I, 3, 11, 28. 43. Haradatta explains ‘a festive day’ to mean the day of the initiation and the like, but see Apastamba I, 3, 11, 20. 44. Haradatta explains this SAtra as equivalent to Apastamba I, 3, 9, 1. He adds that another commentator reads prddhitasya ka as a separate Sfitra, interpreting it to mean, ‘And a person who has performed the Upakarman (shall not study after dinner),’ and refers the words ‘at night for four Muhfrtas’ to the prohibition to read on the evening of the thirteenth day of the dark half of the month. 45- Manu IV, 116. . 46. Apastamba I, 3, 11, 25. XVII, 6. EATING AND FORBIDDEN FOOD. 265 47. (The study) of those who offer a funeral sacrifice (must be interrupted) until the same time next day, 48. Even if uncooked grain is offered at the funeral sacrifice. 49. And (those rules regarding the stoppage of the reading must be observed), which they teach in the several schools. CuarTer XVII. 1. A Brahmamza may eat the food given by twiceborn men, who are praised for (the faithful performance of their) duties, 2. And he may accept (other gifts from them). 3. Fire-wood, water, grass, roots, fruits, honey, (a promise of) safety, food brought unsolicited, a couch, a seat, shelter, a carriage, milk, sour milk, (roasted) grain, small fish, millet, a garland, venison, and vegetables, (spontaneously offered by a man) of any (caste) must not be refused, 4. Nor anything else that may be required for providing for (the worship of the) Manes and gods, for Gurus and dependents. 5. If the means for sustaining life cannot (be procured) otherwise, (they may be accepted) from a Sddra. 6. A herdsman, a husbandman, an acquaintance
3Nor anything else that may be required for providing for (the worship of the) Manes and gods, for Gurus and dependents. 5. If the means for sustaining life cannot (be procured) otherwise, (they may be accepted) from a Sddra. 6. A herdsman, a husbandman, an acquaintance 47- Apastamba ibidem. 49. Apastamba I, 3, 11, 38. XVIL 1. Apastamba I, 6, 18, 13. 3- Apastamba I, 6, 18, 1; I, 6, 19, 133 Manu IV, 247-250. 4. Manu IV, 251. Gurus, i.e. parents and other venerable persons, 5. Apastamba I, 6, 18, 14. 6. Manu IV, 253; Y4gfavalkya I, 166. 266 GAUTAMA. XVII, 7. of the family, a barber, and a servant are persons whose food may be eaten, 7. And a trader, who is not (at the same time) an artisan. 8. (A householder) shall not eat every day (the food of strangers). g. Food into which a hair or an insect has fallen (must not be eaten), 10. (Nor) what has been touched by a woman during her courses, by a black bird, or with the foot, (Nor) what has been looked at by the murderer of a learned Brahmaza, 12. (Nor) what has been smelt at by a cow, 13. (Nor) what is naturally bad, 14. Nor (food) that (has turned) sour by itself, excepting sour milk, 15. (Nor) what has been cooked twice, 16. (Nor) what (has become) stale (by being 4. E.g. a man who sells pots, but does not make them. 8. Manu III, 104; Yagavalkya I, 112. 9. Apastamba I, 5, 16, 23, 26. 1o. Apastamba I, 5, 16, 27, 30. Haradatta explains ‘a black bird’ by ‘a crow,’ and no doubt the crow, as the Kandala among birds, is intended in the first instance. 11. Manu IV, 208; YAg#avalkya I, 167. 12. Manu IV, 209; YAgéavalkya I, 168. 13. ‘What has heen given in a contemptuous manner by the host, or what is not pleasing to the eater, that is called bhavadushéa, “ naturally bad.”’—Haradatta. The second seems to be the right explanation, as food falling under the first is mentioned below, Sfitra 21. 14. Apastamba I, 5, 17, 18, 20. 15. Haradatta states that this rule does not refer to dishes the preparation of which requires a double cooking, but to those which ordinarily are cooked once only. 16. Apastamba I, 5, 17,17. Haradatta says that food prepared XVII, 20. EATING AND FORBIDDEN FOOD. 267 kept), except vegetables, food that requires mastication, fatty and oily substances, meat and honey. 17. (Food given) by a person who has been cast off (by his parents), by a woman of bad character, an Abhisasta, a hermaphrodite, a police-officer, a carpenter, a miser, a jailer, a surgeon, one who hunts without using the bow, a man who eats the leavings (of others), by a multitude (of men), and by an enemy (must not be eaten), 18. Nor what is given by such men who defile the company at a funeral dinner, as have been enumerated before bald men; 19. (A dinner) which is prepared for no (holy) purpose or where (the guests) sip water or rise against the rule, 20. Or where (one’s) equals are honoured in a different manner, and persons who are not (one’s)
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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