Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. 1 This refers to the second days of the months Phalguna, Ashadha, and Karttika. (Nand.) 124 VISHNU. XXX, 6. and night) after a season of the year has begun}, (and for three nights) after an eclipse of the moon. 6. (He must not study for a day and a night) when Indra’s flag is hoisted or taken down. 7. (He must not study) when a strong wind is going. 8. (He must not study for three days) when rain, lightning, and thunder happen out of season}. 9g. (He must not study till the same hour next day) in the case of an earthquake, of the fall of a meteor, and when the horizon is preternaturally red, as if on fire. 10. (He must not study) in a village in which a corpse lies ; 11. Nor during a battle; .Nor while dogs are barking, jackals yelling, or asses braying ; 13. Nor while the sound of a musical instrument is being heard ; 14. Nor while Sfdras or outcasts are near ; 15. Nor in the vicinity of a temple, of a burialground, of a place where four ways meet, or of a high road ; 16. Nor while immersed in water ; 17. Nor with his foot placed upon a bench ; 18. Nor while riding upon an elephant, a horse, or a camel, (or in a carriage drawn by any of those animals), or being borne in a boat, or in a carriage drawn by oxen; 19. Nor after having vomited ; 8. '‘I.e. not during the rains.’ (Nand.) 12. Nand. considers the term sva, ‘dog,’ to include all the other animals mentioned by Apastamba, I, 3, 10, 17. 19-21. After having vomited or been purged, he shall interrupt XXX, 28. STUDENTSHIP. ‘ 125 20. Nor after having been purged ; 21. Nor during an indigestion. 22. When a five-toed animal has passed between the teacher and the pupil (the latter must interrupt his study for a day and a night). 23. When a king or a learned Brahmama (who has mastered one Veda), or a cow, or a Brahmaza (in general) has met with an accident (he must not study). 24. After the Upakarman (he must not study for three days). 25. And after the Utsarga (he must interrupt his study for as many days). 26. And (he must avoid to study) the hymns of the Azg-veda, or those of the Yagur-veda, while the S4man melodies are being chanted. 27. Let him not lie down to sleep again when he has begun to study in the second half of the night. 28. Let him avoid studying at times when there ought to be an intermission of study, even though a question has been put to him (by his teacher) ; his study for a day and a night; when suffering from indigestion, till he has digested his food. (Nand.) 22. According to Nand., the interruption of study is to last for two days, when a crow, or an owl, or a wild cock, or a mouse, or a frog, and the like animals have passed ; and for three days, when a dog, or an ichneumon, or a snake, or a frog (sic), or a cat has passed. He quotes Gaut. I, 59 in support of his interpretation. I have translated according to M, IV, 126; Y.I, 147.
2He quotes Gaut. I, 59 in support of his interpretation. I have translated according to M, IV, 126; Y.I, 147. 23. In these cases the study shall not be taken up again till the accident has been appeased by propitiatory rites. If any of the persons in question has died, the interruption is to last for a day and a night, in case they were persons of little merit; but in case they should have been very virtuous, it is to last for three days. (Nand.) 28. Every lesson consists of questions put by the teacher and the pupil’s answers to them. 126 VISHNU. XXX, 29. 29. Since to study on forbidden days neither benefits him in this nor in the other world. 30. To study on such days destroys the life of both teacher and pupil. 31. Therefore should a teacher, who wishes to obtain the world of Brahman, avoid improper days, and sow (on proper days) the seed of sacred knowledge on soil consisting of virtuous pupils. 32. At the beginning and at the end of the lecture let the pupil embrace his teacher's feet ; 33. And let him pronounce the sacred syllable Om. 34. Now he who studies the hymns of the Azgveda (regularly), feeds the manes with clarified butter. 35. He who studies the Yagus texts, (feeds them) with honey. 36. He who studies the Saman melodies, (feeds them) with milk. 37. He who studies the Atharva-veda, (feeds them) with meat. 38. He who studies the Purdzas, Itihdsas, Ved4ngas, and the Institutes of Sacred Law, feeds them with rice. 39. He who having collected sacred knowledge, gains his substance by it in this world, will derive no benefit from it in the world to come. 33. Nand., quoting a passage of Yama, states the particle 4a to imply that the pupil must touch the ground, after having pronounced the syllable Om. 38. Nand. considers the use of a Dvandva compound to imply that logic (Nyaya) and the Mimams4 system of philosophy are also intended in this Sitra. Regarding the meaning of the terms Puraza and Itih4sa, see Max Miller, Ancient Sanskrit Literature, Pp. 40 seq. 39. This rule cannot refer to teaching for a reward, because XXX, 47. STUDENTSHIP. 127 40. Neither will he (derive such benefit from it), who uses his knowledge in order to destroy the reputation of others (by defeating them in argument). . 41. Let no one acquire sacred knowledge, without his teacher's permission, from another who is studying divine science. 42. Acquiring it in that way constitutes theft of the Veda, and will bring him into hell. 43. Let (a student) never grieve that man from whom he has obtained worldly knowledge (relating to poetry, rhetoric, and the like subjects), sacred knowledge (relating to the Vedas and Vedangas), or knowledge of the Supreme Spirit. 44. Of the natural progenitor and the teacher who imparts the Veda to him, the giver of the Veda is the more venerable father; for it is the new existence acquired by his initiation in the Veda, which will last him both in this life and the next.
344. Of the natural progenitor and the teacher who imparts the Veda to him, the giver of the Veda is the more venerable father; for it is the new existence acquired by his initiation in the Veda, which will last him both in this life and the next. 45. Let him consider as a merely human existence that which he owes to his father and mother uniting from carnal desire and to his being born from his mother’s womb. 46. That existence which his teacher, who knows all the Vedas, effects for him through the prescribed rites of initiation with (his divine mother) the G4yatri, is a true existence; that existence is exempt from age and death. 47. He who fills his ears with holy truths, who that is a minor offence (upapataka ; see below, XXXVII, 20); nor can it refer to teaching in general, because it is lawful to gain one’s substance by it; but it refers to those who recite the Veda in behalf of another, and live by doing so. (Nand.) 4t. See XXVIII, 6, and the preceding note. 128 VISHNU. XXXI, 1. frees him from all pain (in this world and the next), and confers immortality (or final liberation) upon him, that man let the student consider as his (true) father and mother: gratefully acknowledging the debt he owes him, he must never grieve him. XXXI. 1. A man has three Atigurus (or specially venerable superiors) : 2. His father, his mother, and his spiritual teacher. 3. To them he must always pay obedience. 4. What they say, that he must do. 5. And he must do what is agreeable and serviceable to them. 6. Let him never do anything without their leave. 7. Those three are equal to the three Vedas (Aig-veda, Sdma-veda, and Yagur-veda), they are equal to the three gods (Brahman, Vishzu, and Siva), they are equal to the three worlds (of men, of gods, and of Brahman), they are equal to the three fires. 8. The father is the GArhapatya (or household) fire, the mother is the Dakshiza (or ceremonial) fire, and the spiritual teacher is the Ahavantya (or sacrificial) fire. g. He pays regard to all his duties, who pays regard to those three; he who shows no regard to XXXI. 1-6. M. II, 225, 226, 228, 229; Apast. I, 4, 14, 6; Gaut. II, 50, 51.— 7. M. II, 230. — 8. M. II, 231; Apast. I, 1, 3, 44.— 9. M. II, 234.— 10. M. II, 233. g. ‘The father is said to be of the same nature as the Garhapatya fire, because the Ahavantya is produced from it ; the mother is said to be of the same nature as the Dakshiva fire, because it XXXII, 4. STUDENTSHIP. 129 them, derives no benefit from any religious observance. 10. By honouring his mother, he gains the present world; by honouring his father, the world of gods ; and by paying strict obedience to his spiritual teacher, the world of Brahman. XXXII. 1. A king, a priest, a learned Bréhmaza, one who stops wicked proceedings, an Upddhydya, a paternal uncle, a maternal grandfather, a maternal uncle, a father-in-law, an eldest brother, and? the parents-in-law of a son or a daughter are equal to a teacher ;
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.
15. 1 This refers to the second days of the months Phalguna, Ashadha, and Karttika. (Nand.) 124 VISHNU. XXX, 6. and night) after a season of the year has begun}, (and for three nights) after an eclipse of the moon. 6. (He must not study for a day and a night) when Indra’s flag is hoisted or taken down. 7. (He must not study) when a strong wind is going. 8. (He must not study for three days) when rain, lightning, and thunder happen out of season}. 9g. (He must not study till the same hour next day) in the case of an earthquake, of the fall of a meteor, and when the horizon is preternaturally red, as if on fire. 10. (He must not study) in a village in which a corpse lies ; 11. Nor during a battle; .Nor while dogs are barking, jackals yelling, or asses braying ; 13. Nor while the sound of a musical instrument is being heard ; 14. Nor while Sfdras or outcasts are near ; 15. Nor in the vicinity of a temple, of a burialground, of a place where four ways meet, or of a high road ; 16. Nor while immersed in water ; 17. Nor with his foot placed upon a bench ; 18. Nor while riding upon an elephant, a horse, or a camel, (or in a carriage drawn by any of those animals), or being borne in a boat, or in a carriage drawn by oxen; 19. Nor after having vomited ; 8. '‘I.e. not during the rains.’ (Nand.) 12. Nand. considers the term sva, ‘dog,’ to include all the other animals mentioned by Apastamba, I, 3, 10, 17. 19-21. After having vomited or been purged, he shall interrupt XXX, 28. STUDENTSHIP. ‘ 125 20. Nor after having been purged ; 21. Nor during an indigestion. 22. When a five-toed animal has passed between the teacher and the pupil (the latter must interrupt his study for a day and a night). 23. When a king or a learned Brahmama (who has mastered one Veda), or a cow, or a Brahmaza (in general) has met with an accident (he must not study). 24. After the Upakarman (he must not study for three days). 25. And after the Utsarga (he must interrupt his study for as many days). 26. And (he must avoid to study) the hymns of the Azg-veda, or those of the Yagur-veda, while the S4man melodies are being chanted. 27. Let him not lie down to sleep again when he has begun to study in the second half of the night. 28. Let him avoid studying at times when there ought to be an intermission of study, even though a question has been put to him (by his teacher) ; his study for a day and a night; when suffering from indigestion, till he has digested his food. (Nand.) 22. According to Nand., the interruption of study is to last for two days, when a crow, or an owl, or a wild cock, or a mouse, or a frog, and the like animals have passed ; and for three days, when a dog, or an ichneumon, or a snake, or a frog (sic), or a cat has passed. He quotes Gaut. I, 59 in support of his interpretation. I have translated according to M, IV, 126; Y.I, 147.
2He quotes Gaut. I, 59 in support of his interpretation. I have translated according to M, IV, 126; Y.I, 147. 23. In these cases the study shall not be taken up again till the accident has been appeased by propitiatory rites. If any of the persons in question has died, the interruption is to last for a day and a night, in case they were persons of little merit; but in case they should have been very virtuous, it is to last for three days. (Nand.) 28. Every lesson consists of questions put by the teacher and the pupil’s answers to them. 126 VISHNU. XXX, 29. 29. Since to study on forbidden days neither benefits him in this nor in the other world. 30. To study on such days destroys the life of both teacher and pupil. 31. Therefore should a teacher, who wishes to obtain the world of Brahman, avoid improper days, and sow (on proper days) the seed of sacred knowledge on soil consisting of virtuous pupils. 32. At the beginning and at the end of the lecture let the pupil embrace his teacher's feet ; 33. And let him pronounce the sacred syllable Om. 34. Now he who studies the hymns of the Azgveda (regularly), feeds the manes with clarified butter. 35. He who studies the Yagus texts, (feeds them) with honey. 36. He who studies the Saman melodies, (feeds them) with milk. 37. He who studies the Atharva-veda, (feeds them) with meat. 38. He who studies the Purdzas, Itihdsas, Ved4ngas, and the Institutes of Sacred Law, feeds them with rice. 39. He who having collected sacred knowledge, gains his substance by it in this world, will derive no benefit from it in the world to come. 33. Nand., quoting a passage of Yama, states the particle 4a to imply that the pupil must touch the ground, after having pronounced the syllable Om. 38. Nand. considers the use of a Dvandva compound to imply that logic (Nyaya) and the Mimams4 system of philosophy are also intended in this Sitra. Regarding the meaning of the terms Puraza and Itih4sa, see Max Miller, Ancient Sanskrit Literature, Pp. 40 seq. 39. This rule cannot refer to teaching for a reward, because XXX, 47. STUDENTSHIP. 127 40. Neither will he (derive such benefit from it), who uses his knowledge in order to destroy the reputation of others (by defeating them in argument). . 41. Let no one acquire sacred knowledge, without his teacher's permission, from another who is studying divine science. 42. Acquiring it in that way constitutes theft of the Veda, and will bring him into hell. 43. Let (a student) never grieve that man from whom he has obtained worldly knowledge (relating to poetry, rhetoric, and the like subjects), sacred knowledge (relating to the Vedas and Vedangas), or knowledge of the Supreme Spirit. 44. Of the natural progenitor and the teacher who imparts the Veda to him, the giver of the Veda is the more venerable father; for it is the new existence acquired by his initiation in the Veda, which will last him both in this life and the next.
344. Of the natural progenitor and the teacher who imparts the Veda to him, the giver of the Veda is the more venerable father; for it is the new existence acquired by his initiation in the Veda, which will last him both in this life and the next. 45. Let him consider as a merely human existence that which he owes to his father and mother uniting from carnal desire and to his being born from his mother’s womb. 46. That existence which his teacher, who knows all the Vedas, effects for him through the prescribed rites of initiation with (his divine mother) the G4yatri, is a true existence; that existence is exempt from age and death. 47. He who fills his ears with holy truths, who that is a minor offence (upapataka ; see below, XXXVII, 20); nor can it refer to teaching in general, because it is lawful to gain one’s substance by it; but it refers to those who recite the Veda in behalf of another, and live by doing so. (Nand.) 4t. See XXVIII, 6, and the preceding note. 128 VISHNU. XXXI, 1. frees him from all pain (in this world and the next), and confers immortality (or final liberation) upon him, that man let the student consider as his (true) father and mother: gratefully acknowledging the debt he owes him, he must never grieve him. XXXI. 1. A man has three Atigurus (or specially venerable superiors) : 2. His father, his mother, and his spiritual teacher. 3. To them he must always pay obedience. 4. What they say, that he must do. 5. And he must do what is agreeable and serviceable to them. 6. Let him never do anything without their leave. 7. Those three are equal to the three Vedas (Aig-veda, Sdma-veda, and Yagur-veda), they are equal to the three gods (Brahman, Vishzu, and Siva), they are equal to the three worlds (of men, of gods, and of Brahman), they are equal to the three fires. 8. The father is the GArhapatya (or household) fire, the mother is the Dakshiza (or ceremonial) fire, and the spiritual teacher is the Ahavantya (or sacrificial) fire. g. He pays regard to all his duties, who pays regard to those three; he who shows no regard to XXXI. 1-6. M. II, 225, 226, 228, 229; Apast. I, 4, 14, 6; Gaut. II, 50, 51.— 7. M. II, 230. — 8. M. II, 231; Apast. I, 1, 3, 44.— 9. M. II, 234.— 10. M. II, 233. g. ‘The father is said to be of the same nature as the Garhapatya fire, because the Ahavantya is produced from it ; the mother is said to be of the same nature as the Dakshiva fire, because it XXXII, 4. STUDENTSHIP. 129 them, derives no benefit from any religious observance. 10. By honouring his mother, he gains the present world; by honouring his father, the world of gods ; and by paying strict obedience to his spiritual teacher, the world of Brahman. XXXII. 1. A king, a priest, a learned Bréhmaza, one who stops wicked proceedings, an Upddhydya, a paternal uncle, a maternal grandfather, a maternal uncle, a father-in-law, an eldest brother, and? the parents-in-law of a son or a daughter are equal to a teacher ;
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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