21.' Hence, if one has forgotten it and eaten one's breakfast, a penance, not the Brahmaya^»a, must be performed.' — Haradatta.
23. See Taittiriya Arawyaka II, n, i and n ; AJV. Grt. Sft.III, 2, 1-2. In our days this rule is usually not observed. Brahmawas mostly recite at the daily Brahmaya^«a, ' Veda-offering/ one par- ticular formula, which symbolically comprises the whole Veda. A few learned Brahma«a friends, however, have assured me, that they still recite the whole of their Sakha every year according to this rule of Apastamba.
I,3,n. THE STUDY OF THE VEDA. 43
place, leaving out according to (the order of the) texts (what he has read the day before).
24. If a stoppage of study is enjoined (for the day, he shall recite the daily portion) mentally.
25. If lightning flashes without interruption, or,
thunder rolls continually, if a man has neglected to
purify himself, if he has partaken of a meal in honour
of a dead person, or if hoarfrost lies on the ground,
(in these cases) they forbid the mental recitation (of
the daily portion of the Veda).
26. Some forbid it only in case one has eaten a funeral dinner.
27. Where lightning, thunder, and rain happen
together out of season, the recitation shall be inter-
rupted for three days.
28. Some (declare, that the recitation shall stop) until the ground is dry.
29. If one or two (of the phenomena mentioned
in Sutra 27 appear, the recitation shall be interrupted)
from that hour until the same hour next day.
30. In the case of an eclipse of the sun or of the
moon, of an earthquake, of a whirlwind, of the fall of a
meteor, or of a fire (in the village), at whatever time
these events happen, the recitation of all the sacred
sciences (Vedas and Angas) must be interrupted
from that hour until the same hour next day.
31. If a cloud appears out of season, if the sun or
the moon is surrounded by a halo, if a rainbow, a
parhelion or a comet appears, if a (high) wind (blows),
25. Y£gn. I, 149; Mann IV, 106, 120, 127; Taht.Ar. II, 15, i.
26. Manu IV, 109, 116.
27. Manu IV, 103 and 104.
30. Ya^Taf. I, 145; Manu IV, 105, 118.
31. Manu IV, 104, and see above.
44 APASTAMBA. T, 3,11.
a foul smell (is observed), or hoarfrost (lies on the
ground, at all these occasions (the recitation of all
the sacred sciences must be interrupted) during the
duration (of these phenomena).
32. After the wind has ceased, (the interruption of the recitation continues) for one muhurta.
33. If (the howl of) a wolf or of a solitary jackal
(has been heard, he shall stop the reading) until he
has slept.
34. At night (he shall not study) in a wood, where there is no fire nor gold.
35. Out of term he shall not study any part of the Veda which he has not learnt before.
36. Nor (shall he study during term some new part of the Veda) in the evening.
37. That which has been studied before, must
never be studied (during the vacation or in the
evening).
38. Further particulars (regarding the interruption
32. One muh{irta= 48 minutes.
36. Other commentators interpret the Sutra in a different sense. They take it to mean : ' And during the night (from the twelfth to the thirteenth of each half of the month, he shall not study at all, be it in or out of term).'
37. ' What has been studied before, must not be studied (again) at any time in the vacation nor in the evening.' — Haradatta.
38. Haradatta thinks that by ' Parishad,' Manu's and other Dhar- ma-^astras are meant. Tliis explanation is, however, not exact. Parishad, 'assemblage/ means, in the language of the -Sastras, either a Pank, an assemblage of learned Brahmans called together to decide some knotty point of law, or a Brahminical school, which studies a particular redaction of the Veda (see the Petersburg Diet. s. v.) The latter meaning is that .applicable to this Sutra. By ' ParishadaA ' are here intended the Vedic schools, and their writings and teaching. Gautama also says, XVI, 49, Pratividyaw yan smaranti smaranti, '(he shall observe the stoppages of the
I, 4, 12. the Study of the Veda. 45
of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools.
PRASNA I, PAFALA 4, KHAJVDA 12.
1. A Brahmawa declares, ' The daily recitation (of the Veda) is austerity."
2. In the same (sacred text) it is also declared,
1 Whether he recites the daily portion of the Veda
standing, or sitting, or lying down, he performs aus-
terity thereby ; for the daily recitation is austerity.'
3. Now the Va^asaneyi-brahmatta declares also,
' The daily recitation is a sacrifice at which the Veda
is offered. When it thunders, when lightning flashes
or thunderbolts fall, and when the wind blows vio-
lently, these sounds take the place of the exclama-
tions Vasha/ (Vausha/ and Svaha). Therefore he
shall recite the Veda whilst it thunders, whilst light-
ning flashes and thunderbolts fall, and whilst the
wind blows violently, lest the Vasha/ (should be
heard) in vain.'
Veda-study) which they teach in (the writings belonging to) each of the Vedas.'
12. i. clt procures as much reward as penance.' — Haradatta. Manu II, 1 66 ; Weber, Ind. Stud. X, 113. The phrase occurs frequently in the Brahmawas, e.g. Taitt. Ar. II, 14, 3.
2. Regarding the proper position at the ' Veda-offering/ or daily recitation, see above, I, 3, ir, 23, and Taitt. Ar. II, n, 3. Passages similar to the first part of the sentence quoted in this Sutra occur Taitt. Ar. II, 12, 3, and 15, 3. It ought to be observed, that the Taitt. Ar. in both places has the word ' vra^-an,' which is also read in the P. and P. U. MSS. The second part is taken apparently from the same work, II, 14, 2.
3. See -Satapatha-brahmawa XI, 5, 6, 8, where a passage very similar to that quoted by Apastamba occurs. Vasha/ and the other exclamations, which are pronounced by the Hotri-priest, serve as signals for the Adhvaryu to throw the oblations into the fire.
46 APASTAMBA. I, 4, 12.
4. The conclusion of the passage from that (Va^a-
saneyi-brahma^a is found) in another Sakh£ (of the
Veda).
5. ' Now, if the wind blows, or if it thunders, or
if lightning flashes, or thunderbolts fall, then he
shall recite one /frk-verse (in case he studies the
7?/g-veda), or one Ya/us (in case he studies the
Ya^ur-veda), or one Saman (in case he studies the
Sama-veda), or (without having regard to his par-
ticular Veda, the following Ya^us), " Bhu/* Bhuva^,
Suva^, in faith I offer true devotion." Then, indeed,
his daily recitation is accomplished thereby for
that day/
6. If that is done, (if the passage of the Va£"a-
saneyi-brahma#a is combined with that quoted in
Sutra 5, the former stands) not in contradiction with
the decision of the, Aryas.
7. For they (who know the law) teach both the
continuance and the interruption (of the daily re-
citation of the Veda). That would be meaningless,
if one paid attention to the (passage of the) Va^a-
saneyi-brahmawa (alone).
8. For no (worldly) motive for the decision of
those Aryas is perceptible ; (and hence it must have
a religious motive and be founded on a passage of
the Veda).
9. (The proper interpretation therefore is, that) the prohibition to study (given above and by the
5. ' Some suppose that the words Bhu/5 BhuvaA and Suva^ &c. (are to be used only) if one studies the Brahmawa portion of the Veda, not everywhere.' — Haradatta.
6. Haradatta explains Aryas by vijish/aA, ' excellent ones/ i.e. persons who know the law, and he gives Manu as an instance.
8. See above, I, i, 4, 9 and 10, and notes.
1,4,12. 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 aVedic passage, then I
answer) : All precepts were (originally) taught in the
Brahmawas, (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 plea-
sure is obtained (by following a rule of the Smrzti
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 Brahmawas.
14. By way of laudation they are called 'great sacrifices ' or ' great sacrificial sessions.'
15. (These rites include): The daily Bali-offering
10. 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 Brahma»as. For how could otherwise (7?;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, i, 4, 8-10.
13. The consequence of the introduction of these rules into a Smrz'ti 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 trans- ferred to the performers of these ceremonies. Regarding the
48 APASTAMBA. 1, 4, 13.
to the (seven classes of) beings; the (daily) gift of (food) to men according to one's power;
PRASNA I, PAFALA 4, KHAND\ 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 Svadha, 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. IT, u, 10, i seq., and -Satapatha-brahmawa XI, 5, 6, i,
13. i. Taitt. Ar. II, 10, 2 and 3, and Satapatha-br. ioc. cit. 2. Haradatta observes, that some consider the Devaya^/la, mentioned in ihe Sutra, to be different from the Vaijvadeva, but that he holds it to be the same. Further he mentions, that some prescribe this Vauvadeva 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 lhv\t 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.
I, 4, 13. A STUDENT V?HO HAS RETURNED HOME. 49
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 ' 5m '). Thus the Veda is sepa-
rated from profane speech.
8. And at sacrifices the orders (given to the priests) are headed by this word.
9. And in common life, at the occasion of cere-
monies performed for the sake of welfare, the sen-
tences 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) Tri//^ravawa
and Tri/^sahava^ana.
11. Harita 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).
