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The Sacred Laws of the Âryas: Âpastamba - Prasna I, Patala 3
Khanda 9
1. After having performed the Upâkarma for studying the Veda on the full moon of the month' Srâvana (July-August), he shall for one month not study in the evening.1
2. On the full moon of the month of Pausha (December-January), or under the constellation Rohini, he shall leave off reading the Veda.2
3. Some declare, (that he shall study) for four months and a half.3
4. He shall avoid to Study the Veda on a high-road.4
5. Or he may study it (on a high-road), after having smeared (a space) with cowdung.
6. He shall never study in a burial-ground nor anywhere near it within the throw of a Samyâ.5
7. If a village has been built over (a burial ground) or its surface has been cultivated as a field, the recitation of the Veda (in such a place) is not prohibited.
8. But if that place is known to have been a burial-ground he shall not study (there).6
9. A Sûdra and an outcast are (included by the term) burial-ground, (and the rule given, Sûtra 6, applies to them).7
10. Some declare, that (one ought to avoid only, to study) in the same house (where they dwell).
11. But if (a student and) a Sûdra woman merely look at each other, the recitation of the Veda must be interrupted,
12. Likewise, if (a student and) a woman, who has had connexion with a man of a lower caste, (look at each other).
13. If he, who is about to study the Veda, wishes to talk to a woman during her courses, he shall first speak to a Brâhmana and then to her, then again speak to a Brâhmana, and afterwards study. Thereby the children (of that woman) will be blessed.8
14. (He shall not study in a village) in which a corpse lies;9
15. Nor in such a one where Kândâlas live.
16. He shall not study whilst corpses are being carried to the boundary of the village,
17. Nor in a forest, if (a corpse or Kândâla) is within sight.
18. And if outcasts have entered the village, he shall not study on that day,10
19. Nor if good men (have come).11
20. If it thunders in the evening, (he shall not study) during the night.12
21. If lightning is seen (in the evening, he shall not study during that night), until he has slept.
22. If lightning is seen about the break of dawn, or at the time when he may distinguish at the distance of a Samyâ-throw, whether (a cow) is black or red, be shall not study during that day, nor in the following evening.
24. If it thunders in the second part of the third watch of the night, (he shall not study during the following day or evening).
24. Some (declare, that this rule holds good, if it thunders), after the first half of the night has passed.
25. (Nor shall he study) whilst the cows are prevented from leaving (the village on account of thieves and the like),
26. Nor (on the imprisonment of criminals) whilst they are being executed.
27. He shall not study whilst he rides on beasts (of burden).13
28. At the new moon, (he shall not study) for two days and two nights.14
Khanda 10
1. (Nor shall he study) on the days of the full moons of those months in which the Kâturmasya-sacrifice may be performed (nor on the days preceding them).15
2. At the time of the Vedotsarga, on the death of Gurus, at the Ashlakâ-Srâddha, and at the time of the Upâkarma, (he shall not study) for three days;16
3. Likewise if near relations have died.17
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 (their hair and beard),18
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.19
8. Now a Brâhmana also declares, 'Verily, an empty, uncovered (pot) is he, whose hair is shaved off entirely; the top-lock is his covering.'20
9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda.21
10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights.22
11. If (he hears of) the death of a learned Brâhmana (Srotriya) before a full year (since the death) has elapsed, (he shall interrupt his reading) for one night (and day).23
12. Some declare, (that the deceased Srotriya must have been) a fellow-student.
13-14. If a learned Brâhmana (Srotriya) has arrived and he is desirous of studying or is actually studying, (or if he is desirous of teaching or is teaching,) he may study or teach after having received permission (to do so from the Srotriya).
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!)'24
17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher.25
18. Or if, whilst they study, another person comes in, he shall continue his recitation, after those words, ('Ho, study!') have been pronounced (by the newcomer).26
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 Sâman melodies (are reasons for discontinuing the study of the Veda).27
20. If another branch of the Veda (is being recited in the neighbourhood), the Sâman 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).28
22. After having vomited (he shall not study) until he has slept.29
23. Or (he may study) having eaten clarified butter (after the attack of vomiting).
24. A foul smell (is a reason for the discontinuance of study).30
25. Food turned sour (by fermentation), which he has in his stomach, (is a reason for the discontinuance of the recitation, until the sour rising ceases).31
26. (Nor shall he study) after having eaten in the evening,32
27. Nor as long as his hands are wet.33
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 Sapindî-karana has not yet been performed),34
29. Or until the food (eaten on that occasion) is digested.35
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.36
Khanda 11
1. (The recitation of the Veda shall be interrupted for a day and evening if he has eaten), on beginning a fresh Kânda (of his Veda), food given by a motherless person,37
2. And also if he has eaten, on the day of the completion of a Kânda, food given by a fatherless person.
3. Some declare, that (the recitation shall be interrupted for the same space of time), if he has eaten at a sacrifice offered in honour of gods who were formerly men.38
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),39
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 of a Kânda, or when he studies the index of the Anuvâkas40 of a (Kânda), he shall not study that (Kânda) 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).41
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).42
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.43
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.
15. (He shall not study or teach) in the twilight,44
16. Nor whilst sitting on a tree,45
17. Nor whilst immersed in water,
18. 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 Âshâdha (June-July), the study of an Anuvâka is forbidden.46
21. (The recitation) of the daily portion of the Veda (at the Brahmayagña is likewise forbidden if done) in a manner differing from the rule (of the Veda).47
22. (Now follows) the rule (for the daily recitation) of that (Brahmayagña).
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 pure48 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).49
26. Some forbid it only in case one has eaten a funeral dinner.50
27. Where lightning, thunder, and rain happen together out of season, the recitation shall be interrupted for three days.51
28. Some (declare, that the recitation shall stop) until the ground is dry.
29. If one or two (of the phenomena mentioned in Sûtra 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 Aṅgas) must be interrupted from that hour until the same hour next day.52
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),53 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 muhûrta.54
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.55
37. That which has been studied before, must never be studied (during the vacation or in the evening).56
38. Further particulars (regarding the interruption57 of the Veda-study may be learnt) from the (teaching and works of other) Vedic schools.
Footnotes
1. The Upâkarma is the ceremony which is performed every year at the beginning of the course of study. It is in fact the solemn opening of the Brahmanic term. 'Because Âpastamba uses the word evening (i.e. first part of the night) it is not sinful to study later in the night.'--Haradatta. Manu IV, 95; Yâgñ. I, 142, 143; Weber, Ind. Stud. X. 130 and 134.
2. The term lasts therefore for five months; (i.e. latter half of, Srâvana, Bhârapada, Âsvina, Kârttika, Mârgasîrsha, and the first half of Pausha.) The Rohinî-day of Pausha is meant.
3. 'According to this latter opinion the Upâkarma should be performed on the full moon of Bhâdrapada, as has been taught in another work (Manu IV, 95); the (time of the) Utsargana, (the solemn closing of the term) should be advanced; and after the Utsargana has been performed, one may study the Veda during the light nights of each month until the full moon of Srâvana, in order to fix in one's mind the part learned already; and in the dark fortnight of each month one may study the Vedâṅgas, i.e. grammar and the rest (Manu IV, 98). On the full moon of Srâvana the Upâkarma should be performed once more, and that part of the Veda should be studied which has not yet been learned.'--Haradatta.
4. Nigarnâh, 'high-roads,' are squares and the like.--Haradatta.
5. The Samyâ is either the pin in the bullock's yoke or the round stick, about a foot and a half in length, which is used for the preparation of the Vedi. Manu IV, 116; Yâgñ. I, 148.
6. 'Nor anywhere near it within the throw of a Samyi.' This must be understood from. Sûtra 6.
7. Yâgñ. I, 148.
8. The last part of the Sûtra may also be interpreted: 'Thus she will be blessed with children.'--Haradatta.
9. Manu IV, 108; Yâgñ. I, 148.
10. Haradatta explains Bâhya, 'outcasts,' by 'robbers, such as Ugras and Nishâdas.' But, I think, it means simply such outcasts as live in the forest or outside the village in the Vâdî, like the Dhers, Mahârs, Mângs of the present day. Most of these tribes however, are or were given to thieving. See Kullûka on Manu X, 2 9, and the Petersburg Dict. s. v.
11. Yâgñ. I, 150.
12. Manu IV, 106; Yâgñ. I, 145. This rule refers to the rainy season. (For thunder) at other (seasons) he orders below a longer (cessation).'--Haradatta.
13. Manu IV, 120; Yâgñ. I, 151.
14. '"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; Yâgñ. I, 146.
15. The three full-moon days are Phâlgunî (February-March), Âshâdhî (June-July), Kârttikî (October-November).
16. The construction is very irregular, the first noun standing in the nominative and the rest in the locative. A similar irregularity occurs below, I, 3, 11, 3 1. 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 mentioned 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; Yâgñ. I, 144. 'The Gurus' intended here, are fathers-in-law, uncles, &c.
17. '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. Yâgñ. I, 144.
18. The word anubhâvinah, 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 'Samânodakas or gentiles beyond the sixth degree.' In the latter case the Sûtra ought to be-translated thus: 'On the death of gentiles beyond the sixth degree, (the head) ought to be shaved.'
19. Regarding the Dikshâ initiation,' see Aitareya-brâhmana I, 1, and Max Müller's History of Ancient Sanskrit Literature, p. 309 seq.
20. Hence it follows that the top-lock should not be shaved off, except in the case mentioned in the following Sûtra.
21. Sattras, 'sacrificial sessions,' are sacrifices which last longer than twelve days.
22. 'But in his opinion it should be twelve days, as declared above, Sûtra 4.'--Haradatta. It appears, therefore, that this Sûtra is to be connected with Sûtra 4.
23. '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 Sûtra 2 and the following ones).' --Haradatta.
24. Manu II, 73.
25. Manu II, 73.
26. 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. Manu IV, 122.
27. The ekasrika, 'solitary jackal,' is now called Bâlu 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 to be an evil omen. Yâgñ. I, 148; Manu IV, 108, 115 and 123.
28. Manu IV, 121.
29. Manu IV, 121.
30. Manu IV, 107; Yâgñ. I, 150.
31. Manu IV, 121.
32. 'Therefore he shall sup, after having finished his study.'--Haradatta.
33. Manu IV, 121; Yâgñ. I, 149.
34. Manu IV, 112; Yâgñ. I, 146.
35. 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.'--Haradatta.
36. 'Because in this Sûtra the expression "food not given at a Srâddha" occurs, some think that the preceding Sûtra refers to "food eaten at a Srâddha."'--Haradatta. This explanation is not at all improbable.
37. The Black Yagur-veda, to which Âpastamba belongs, is divided throughout into books called Kândas.
38. Haradatta names as such gods, Nandîsvara and Kubera. Other commentators, however, explain Manushyaprakriti by Manushyamukha, 'possessing human faces.' A similar rule occurs Gautama XVI, 34, Where a Manushyayagña is mentioned as a cause for discontinuing the recitation of the Veda. In his Commentary on Gautama, also, Haradatta is in doubt. He first refers the term to the sacraments like the Sîmantonnayana, and then adds, that some explain it to mean 'a sacrifice to gods who formerly were men.'
39. This Sûtra is an exception to I, 3, 10, 28.
40. Haradatta's commentary on this Sûtra is very meagre, and he leaves the word anuvâkyam unexplained. I am not ccrtain that my explanation is correct. But it is countenanced by the statements of the Grihya-sutras regarding the order of studying. Weber, Ind. Stud. X, 132.
41. Yâgñ. I, 145. This Sûtra is a Gñâpaka or 'such a one which indicates the existence of a rule not expressly mentioned! Above (I, 3, 9, 1) the yearly -performance of the Upâkarma and Utsarga ceremonies for the beginning and end of the Brahmanic term has been prescribed. In this Sûtra the performance of the Upakarma and Utsarga at the beginning and completion of the Pârâyana or the vow to 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 no absolute rule to this effect has been given. Such Gñâpakas are of frequent occurrence in all Sûtras, and constitute one of the chief difficulties of their interpretation.
42. Yâgñ. I, 149; Manu IV, 102, 122.
43. Others explain the Sûtra thus: 'If he meets fellow-students, after they have come home from a journey, he shall not study with them on that day.'
44. Yâgñ. I, 145; Manu IV, 113.
45. Yâgñ. I, 51; Manu IV, 120.
46. According to Haradatta, Âpastamba uses the word Anuvâka in order to indicate that smaller portions of the Veda may be studied. Others think, that by Anuvâka, the Samhitâ and the Brâhmana are meant, and that the study of the Aṅgas is permitted. 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 Kaitra, about the beginning of April.
47. 'Hence, if one has forgotten it and eaten one's breakfast, a penance, not the Brahmayagña, must be performed'--Haradatta.
48. See Taittirîya Âranyaka II, 11, 1 and 11; Âsv. Gri. Sû. III, 2, 1-2. In our days this rule is usually not observed. Brâhmanas mostly recite at the daily Brahmayagña, 'Veda-offering,' one particular formula, which symbolically comprises the whole Veda. A few learned Brâhmana friends, however, have assured me, that they still recite the whole of their Sâkhâ every year according to this rule of Âpastamba.
49. Yâgñ. I, 149; Manu IV, 106, 120, 127; Taitt. Âr. II, 15, 1.
50. Manu IV, 109, 116.
51. Manu IV, 103 and 104.
52. Yâgñ. I, 145; Manu IV, 105, 118.
53. Manu IV, 104, and see above.
54. One muhûrta = 48 minutes.
55. Other commentators interpret the Sûtra in a different sense. They take it to mean: 'And (luring 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).'
56. 'What has been studied before, must not be studied (again) at any time in the vacation nor in the evening.'-- Haradatta.
57. Haradatta thinks that by 'Parishad,' Manu's and other Dharma-sâstras are meant. This explanation is, however, not exact. Parishad, 'assemblage,' means, in the language of the Sâstras, either a Pañk, 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 Dict. s. v.) The latter meaning is that applicable to this Sûtra. By 'Parishadah' are here intended the Vedic schools, and their writings and teaching. Gautama also says, XVI, 40. Prâtividyam yân smaranti smaranti, '(he shall observe the stoppages of the Veda-study) which they teach in (the writings belonging to) each of the Vedas.'
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