20. Manu IV, 106; Ya^«f. I, 145. 'This rule refers to the rainy season. (For thunder) at other (seasons.) he orders below a longer (cessation).' — Haradatta.
27. Manu IV, 120; Ya^fl. I, 151.
28. "'For two days," i.e. on the day of the new moon and
the preceding one, the fourteenth of the half month/— Haradatta.
Manu IV, 113 ; Ya^f. I, 146.
36 APASTAMBA. I, 3, TO.
PRASNA I, FATAL A 3, KHAA'DA 10.
1. (Nor shall he study) on the days of the full
moons of those months in which the A"aturmasya-
sacrifice may be performed (nor on the days pre-
ceding them).
2. At the time of the Vedotsarga, on the death of
Gurus, at the Ash/aka-Sraddha, and at the time of
the Upakarma, (he shall not study) for three days ;
3. Likewise if near relations have died.
4. (He shall not study) for twelve days, if his mother, father, or teacher have died..
5. If these (have died), he must (also) bathe for the same number of days.
6. Persons who are younger (than the relation deceased), must shave (they* hair and beard),
10. r. The three full-moon days are Phalguni (February-March), Asha^i (June-July), Karttikf (October-November).
2. The construction is very irregular, the first noun standing- in the nominative and the rest in the locative. A similar irre- gularity occurs below, 1,3, n, 31. The Vedotsarga is the ceremony which is performed at the end of the Brahmanic term, in January. ' In the case of the death of a Guru, the vacation begins with the day on which the death occurs. On the other occasions men- tioned he shall not study on the day preceding (the ceremony), on the day (of the ceremony), nor on the day following it.' — Haradatta. Manu IV, 119; Ya£». I, 144. 'The Gurus' intended here, are fathers-in-law, uncles, &c.
3. 'This rule applies to a student only. It is known from another work that those who have been infected by impurity (on the death of a relation), must not study whilst the impurity lasts.' — Haradatta. Yag?;. I, 144.
6. The word anubhavina^, interpreted by Haradatta as ' persons who are younger than the deceased,' is explained in different ways by others ; firstly, as ' the mourners,' and secondly, as ' SamSno- dakas or gentiles beyond the sixth degree.' In the latter case the Sutra ought to be translated thus : ' On the death of gentiles beyond the sixth degree, (the head) ought to be shaved.'
I, 3, 10. the Study of the Veda. 37
7. Some declare, that students who have returned
home on completion of their studentship, shall never
shave, except if engaged in the initiation to a .Srauta-
sacrifice.
8. Now a Brahmawa also declares, ' Verily, an
empty, uncovered (pot) is he, whose hair is shaved
off entirely ; the top-lock is his covering.'
9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda.
LO. Some declare, that, upon the death of the
teacher, (the reading should be interrupted) for three
days and three nights.
1 1. If (he hears of) the death of a learned Brah-
mawa (•Stotriya) before a full year (since the death)
has elapsed, (he shall interrupt his reading) for one
night (and day).
12. Some declare, (that the deceased *$rotriya must have been) a fellow-student.
13-14. If a learned Brahmatfa (Srotriya) has
arrived and he is desirous of studying or is actually
studying, (or if he is desirous of teaching or is teach-
7. Regarding ihe Diksha 'initiation/ see Aitareya-brahmawa I, i, and Max M tiller's History of Ancient Sanskrit Literature, p. 309 seq.
8. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sutra.
9. Sattras, * sacrificial sessions,' are sacrifices which last longer than twelve days.
10. 'But in his opinion it should be twelve days, as declared above, Sutra 4." — Haradatta. It appears, therefore, that this Sutra is to be connected with Sutra 4.
11. ' Because the word "death" is used here, death only is the reason (for stopping the reading), in the case of Gurus and the rest (i.e. the word "died" must be understood in Sutra 2 and the following ones).' — Haradatta.
38 APASTAMBA. 1, 3, 10.
ing,) he may study or teach after having received permission (to do so from the 6rotriya).
15-16. He may likewise study or teach in the
presence of his teacher, if (the latter) has addressed
him (saying), ' Ho, study ! (or, Ho, teach !) '
17. When a student desires to study or has
finished his lesson, he shall at both occasions em-
brace the feet of his teacher.
1 8. Or if, whilst they study, another person comes
in, he shall continue his recitation, after those words
(' Ho, study ! ') have been pronounced (by the new-
comer).
19. The barking of (many) dogs, the braying of
(many) asses, the cry of a wolf or of a solitary jackal
or of an owl, all sounds of musical instruments, of
weeping, and of the Saman melodies (are reasons
for discontinuing the study of the Veda).
20. If another branch of the Veda (is being recited
in the neighbourhood), the Siman melodies shall not
be studied.
21. And whilst other noises (are being heard,
the recitation of the Veda shall be discontinued), if
they mix (with the voice of the person studying).
15-16. Manu II, 73.
17. Manu II, 73.
1 8. Haradatta states rightly, that the plural ('they study') is useless. According to him, the use of the verb in the singular may be excused thereby, that the advice is addressed to each of the persons engaged in study. Mami IV, 122.
19. The ekasr/ka, 'solitary jackal,' is now called Bdlu or Pheough, and is considered to be the constant companion of a tiger or panther. Its unharmonious cry is, in the present day also, considered tn be an evil omen. Ya#«. I, 148; Manu IV, 108, 115 and 123.
21. Manu IV, 121.
1, 3, 10. the Study of the Veda. 39
22. After having vomited (he shall not study) until he has slept.
23. Or (he may study) having eaten clarified butter (after the attack of vomiting).
24. A foul smell (is a reason for the discon- tinuance of study).
25. Food turned sour (by fermentation), which
he has in his stomach, (is a reason for the dis-
continuance of the recitation, until the sour rising
ceases).
26. (Nor shall he study) after having eaten in the evening,
27. Nor as long as his hands are wet.
28. (And he shall discontinue studying) for a day
and an evening, after having eaten food prepared in
honour of a dead person (for whom the Sapiwaft-
kara»a has not yet been performed),
29. Or until the food (eaten on that occasion) is digested.
30. But he shall (always) eat in addition (to the
meal given in honour of a dead person), food which
has not been given at a sacrifice to the Manes.
22. Manu IV, 121.
24. Manu IV, 107; YagT*. I, 150.
25. Manu IV, 121.
26. ' Therefore he shall sup, after having finished his study/ — Haradatta.
37. Manu IV, 121 ; Ya^». I, 149.
28. Manu IV, 112; Ya^«. I, 146.
29. 'If that food has not been digested by the end of that time (i.e. in the evening), he shall not study until it has been digested .' — H aradatta.
30. ' Because in this Sutra the expression " food not given at a .SVaddha" occurs, some think that the preceding Sutra refers to " food eaten at a Sraddha." ' — Haradatta. This explanation is not at all improbable.
40 APASTAMBA. I, 3, IT.
PRASNA I, PATALA 3, KHAA-DA 11.
1 . (The recitation of the Veda shall be interrupted
for a day and evening if he has eaten), on beginning
a fresh Ka;/^a (of his Veda), food given by a mother-
less person,
2. And also if he has eaten, on the day of the com- pletion of a KaWa, food given by a fatherless person.
3. Some declare, that (the recitation shall be inter-
rupted for the same space of time), if he has eaten
at a sacrifice offered in honour of gods who were
formerly men.
4. Nor is the recitation interrupted, if he has
eaten rice received the day before, or raw meat
(though these things may have been offered in
honour of the dead),
5. Nor (if he has eaten at a funeral dinner) roots or fruits of herbs and trees.
6. When he performs the ceremony for beginning a Ka/^a, or when he studies the index of the Anu-
11. i. The Black Ya^ur-veda, to which Apastamba belongs, is divided throughout into books called Ka«</as.
3. Haradatta names as such gods, Nanduvara and Kubera. Other commentators, however, explain Manush yapraknti by Manu- shyamukha, ' possessing human faces.' A similar rule occurs Gautama XVI, 34, where a Manushyayag£a is mentioned as a cause for discontinuing the recitation of the Veda. In his com- mentary on Gautama, also, Haradatta is in doubt. He first refers the term to the sacraments like the Simantonnayana, and then adds, that some explain it to mean ' a sacrifice to gods who formerly were men/
4. This Sutra is an exception to I, 3, 10, 28.
6. Haradatta's commentary on this Sutra is very mergre. and he leaves the word anuvakyam unexplained. I am not certain that my explanation is correct But it is countenanced by the statements of the Gr/hya-sutras regarding the order of studying. Weber, Ind. Stud. X, 132.
I, 3,11. the Study of the Veda. 41
vakas of a (Kaw^/a), he shall not study that on that day (nor in that night).
7. And if he performs the ceremonies prescribed
on beginning or ending the recitation of one entire
Veda, he shall not study that Veda (during that day).
8. If the wind roars, or if it whirls up the grass
on the ground, or if it drives the rain-drops forward
during a rain-shower, (then the recitation shall be
interrupted for so long a time as the storm lasts).
9. (Nor shall he study) on the boundary between a village and forest,
10. Nor on a highway.
11. If (some of his) fellow-students are on a
journey, he shall not study during that day, (the
passage) which they learn together.
12. And whilst performing acts for his pleasure,
13. Such as washing his feet, shampooing or anointing himself,
14. He shall neither study nor teach, as long as he is thus occupied.
7. Ya^#. I, 145. This Sfitra is a (r»apaka or ' such a one which indicates the existence of a rule not expressly mentioned.' Above (I, 3, 9, i) the yearly performance of the Upakarma and Utsarga ceremonies for the beginning and end of the Brahmanic term has been prescribed. In this Sutra the performance of the UpSkarma and Utsarga at the beginning and completion of the Paraya«a or the vow lo go through a whole Veda is incidentally mentioned. Thence it may be inferred that these ceremonies must be likewise performed on the latter occasions, though na absolute rule to this effect has been given. Such 6?«apakas are of frequent occurrence in all Sutras, and constitute one of the chief difficulties of their interpretation.
8. Ya§7/. I, 149; Manu IV, 102, 122.
ii. Others explain the Sutra thus : * If he meets fellow-students, after they have come home from a journey, he shall not study with them on that day/
42 APASTAMBA. 1, 3, ir.
15. (He shall not study or teach) in the twilight,
1 6. Nor whilst sitting on a tree,
17. Nor whilst immersed in water,
1 8. Nor at night with open doors,
19. Nor in the day-time with shut doors.
20. During the spring festival and the festival (of
Indra), in the month of Ashad/fca (June-July), the
study of an Anuvaka is forbidden.
21. (The recitation) of the daily portion of the
Veda (at the Brahmaya^a is likewise forbidden if
done) in a manner differing from the rule (of the
Veda).
22. (Now follows) the rule (for the daily recita- tion) of that (Brahmaya^«a).
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. Ya#«. I, 145 ; Manu IV, 113.
1 6. Ya^T?. 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 Sawhitd and the Brahmawa are meant, and that the study of the Arigas is per- mitted. 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 A'aitra, about the beginning of April.
