with the Commentary of Medhatithi 118 страница

↑

⇐ ПредыдущаяСтр 124 из 350Следующая ⇒

brāhme muhūrte budhyeta dharmārthau cānucintayet |
kāyakleśāṃśca tanmūlān vedatattvārthameva ca ||92||

He shall wake up at the point of time sacred to Brahman, and then think over the means of acquiring Merit and wealth, of the bodily troubles involved therein, and also of the true meaning of the Veda. — (92).

Medhātithi’s commentary (manubhāṣya):

The night being divided into three parts, the last part is the ‘point of time sacred to Brahman;’ and it is at this time that one should renounce sleep.

Fully awakened at the said time, he shall ‘think over the means of acquiring merit (i.e., Duty) and Wealth’; he should also think over the bodily trouble involved in the performance of his duties (as bringing merit); and if he finds that a certain duty is an unimportant one, and yet its fulfilment involves much bodily trouble, — or, if he finds that it stands in the way of another Duty, — then he shall omit such a duty. Similarly, the means of acquiring Wealth also — such as service and the like — are the source of much trouble; and this also shall be omitted; in view of the principle that ‘one should protect oneself from all things.’

What is meant is that he should not do anything without having duly thought over it, and that he should not indulge in building castles in the air. It is the very nature of men that, when they are not outwardly engaged, there arise in their minds many fancies, in the form of a longing for obtaining what belongs to others, and so forth. And it is the avoiding of this that the text lays down, with a view to the man’s temporal interests.

At the said time, ‘the true meaning of the Veda’ should also be thought over, in its bearing upon causes and effects. That is, one should meditate, in the manner laid down in the Vedānta, upon the esoteric science of the Soul. Or, in connection with the ritualistic section of the Veda also, he should ponder over the real meaning of the texts; that is, in his own mind he should determine that ‘this is an Injunction,’ ‘this its meaning;’ ‘this the action prescribed,’ ‘this is the form of the act,’ ‘this is the Deity of this sacrifice,’ ‘this the material to be employed,’ ‘such and such a person is entitled to its performance,’ ‘such and such is the procedure to be adopted,’ and so forth. He should also ponder over the diverse explanations provided by the Commentators, and with the help of reason, he should decide whose explanation is correct and whose wrong. — (92).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 158); — in Parāśaramādhava (Ācāra, p. 206), which explains ‘Vedatattvārtha’ as ‘the Supreme Self’; — in Madanapārijāta (p, 204); — and in Vīramitrodaya (Āhnika, p. 13), which explains ‘Brāhma muhūrta’ as ‘the last quarter of the night’, and adds that the time is so called because it is the time for the awakening of Brāhmī, i.e., Bhāratī, the goddess of speech; and that the term ‘muhūrta’ is to be taken as standing for time in general, and not in the restricted technical sense of a period of 48 minutes; and this on the ground that 48 minutes would not suffice for all those acts that are prescribed for being done after rising and before sunrise. It goes on to add that according to other Nibandhas, the last but one Muhūrta (48 minutes) of the night is called ‘Brāhma’, because it is sacred to Brahman. The conclusion that it arrives at is that those who have to perform all the acts of Vedic study and the rest should rise in the beginning of the last quarter of the night, i.e., at 3 a.m. while others in the third Muhūrta of that quarter, i.e., after 4-36 a.m. It explains ‘Tanmūlān’ as ‘due to those acts that are done for the sake of Dharma and Artha’; and the purpose for which all this is to be pondered over is that if the labour involved in a certain act is much, while the resultant Dharma or Artha is little, then it is to be avoided. — ‘Vedatattvārtha’ — here the term ‘tattva’ has been added for the purpose of excluding such meanings as might be deduced by wrong methods of interpretation; or ‘Vedatattvārtha’ might stand for Brahman.

This verse is quoted in Ācāramayūkha (p. 4), which explains ‘Vedatattvārtha’ as god, but quotes Śrīdatta to explain it as ‘nyāyapratītor’thaḥ’; it explains ‘brāhmamuhūrta’ as the last but one muhūrta of the night.

Comparative notes by various authors:

Viṣṇu (6.1). — ‘Waking up at the point of time sacred to Brahman, he should evacuate the bladder and the bowels.’

Vaśiṣṭha (12.44). — ‘Waking up at the latter end of night, he shall not go to sleep again.’

Vāmanapurāṇa (Vīramitrodaya-Āhnika, p. 16). — ‘One shall rise at the moment sacred to Brahman, and think of the principal gods and sages.’

Yājñavalkya (1.115). — ‘Waking up at the point of time sacred to Brahman, he shall ponder over his welfare, and he shall not neglect spiritual merit or wealth or pleasure, each at its proper time.’

Kūrmapurāṇa (1.2.18.3). — ‘Waking up at the point of time sacred to Brahman, he shall ponder over spiritual merit and wealth, also over the bodily trouble involved therein; then he shall meditate upon God.’

Viṣṇupurāṇa (3.11.5-7). — ‘Waking up at the point of time sacred to Brahman, the wise man shall ponder over spiritual merit as also such wealth as may not be obstructive of the former; he shall think also of pleasure to the extent that it does not stand in the way of the other two. Such wealth and pleasure as are obstructive of spiritual merit one must abandon; as also such means of acquiring spiritual merit as may be conducive to pain or condemned by the people.’

Mahābhārata (13.104.15). — ‘He shall rise at the point of time sacred to Brahman, and then ponder over spiritual merit and wealth.’

Viṣṇu (Vīramitrodaya-Āhnika, p. 13). — ‘Rising at the moment sacred to Brahman, he shall do all that has been declared to be conducive to Dharma.’

Dakṣa (Do.). — ‘During the last two quarters of the night one shall be devoted to Vedic Study.’

Kāśikhaṇḍa (Do., 8.15). — ‘The last half-quarter of ṭhe night is the moment sacred to Brahman; at that time should the wise man always rise and ponder over his welfare.’

VERSE 4.93

Section XI - Daily Duties

उत्थायावश्यकं कृत्वा कृतशौचः समाहितः ।
पूर्वां सन्ध्यां जपंस्तिष्ठेत् स्वकाले चापरां चिरम् ॥९३॥

utthāyāvaśyakaṃ kṛtvā kṛtaśaucaḥ samāhitaḥ |
pūrvāṃ sandhyāṃ japaṃstiṣṭhet svakāle cāparāṃ ciram ||93||

Having risen, and saving accomplished the necessities of nature, he shall perform the purifications, and, with collected mind, he shall stand, repeating for a long time (the Sāvitrī), during the morning-twilight, as also during the evening-twilight, at its proper time.’ — (93).

Medhātithi’s commentary (manubhāṣya):

When the night has passed and the dawn appeared, he should leave his bed.

‘Necessities of nature.’ — Evacuating of the bladder and of the bowels. As a rule, people do this act at that time; hence the evacuating has been called a ‘necessity.’

‘Purifications;’ — i.e., brushing of the teeth, &c.; having done all this; this is what is meant by ‘performing the purifications;’ — i.e., having washed and cleansed himself, according to the rules laid down in 5.136.

‘With a collected mind;’ — i.e., withdrawing his mind from all other thoughts.

‘He shall stand during the morning twilight, — repeating — the Sāvitrī; — he shall fix his mind upon the god Sun — ‘for a long time.’

The time of ‘twilight’ has been described as extending up to the appearance of the Sun; and even longer than this, one shall go on repeating the Sāvitrī, if he desire longevity. It is for the adding of this prolongation that the afore mentioned Injunction regarding the Twilight Prayers (See 2.101) has been reiterated. ‘Also during the evening twilight, — at its proper time;’ — i.e., beginning from sunset and prolonging it till after the appearance of the stars — (93)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 13).

Comparative notes by various authors:

Mahābhārata (Anuśāsana, 104.16). — ‘Rising from the bed, with joined hands he shall offer the morning Twilight Prayer.’

Viṣṇu (71.77). — ‘For a long time he shall continue the Twilight Prayer.’

Aṅgiras (Vīramitrodaya-Āhnika, p. 19). — ‘Rising during the last quarter of the night, one should give up the cloth worn during the night, and having washed his hands, feet and face, think of Hari.’

Kātyāyana (Do., p. 20). — ‘Rising, washing his eyes and becoming clean, etc.’

VERSE 4.94

Section XI - Daily Duties

ऋषयो दीर्घसन्ध्यत्वाद् दीर्घमायुरवाप्नुयुः ।
प्रज्ञां यशश्च कीर्तिं च ब्रह्मवर्चसमेव च ॥९४॥

ṛṣayo dīrghasandhyatvād dīrghamāyuravāpnuyuḥ |
prajñāṃ yaśaśca kīrtiṃ ca brahmavarcasameva ca ||94||

It was by reason or their prolonged twilight-devotions that the sages obtained long life, wisdom, fame, refutation and Brahmic glory. — (94)

Medhātithi’s commentary (manubhāṣya):

The Author proceeds to show for what purpose the aforesaid act has been prescribed. The meaning is that if one desires such rewards as long life and so forth, he should perform the twilight-devotions for a long time. Though the act is an obligatory one, yet the said rewards follow from prolonging it.

This prolongation is possible only for one who is either without Fires, or is away from home. As for others (e.g., the man with the Fires living at home), the prolongation of the Twilight-Devotions would inpinge upon the time laid down for the Agnihotra-offerings.

The twilight devotion is called ‘prolonged,’ only figuratively; the term ‘twilight devotion’ standing for the reciting of Mantras, etc., that is done in connection with the said devotion.

The compound ‘dīrghasandhyā’ is a Bahuvrīhi.

The mention of the sages is by way of a commendatory statement — (94)

Explanatory notes by Ganganath Jha:

This verse is quoted in Nityācārapradīpa (p. 386), which explains that ‘dīrghasandhyatva’ is secured by continuing the Japa till after sunrise.

Comparative notes by various authors:

Mahābhārata (Anuśāsana, 104.18). — [Same as Manu, reading ‘nityasandhya’ for ‘dīrghasandhya.’]

Yama (in Parāśaramādhava, p. 300). — [Same as Manu.]

VERSE 4.95 [Vedic Study]

Section XII - Vedic Study

श्रावण्यां प्रौष्ठपद्यां वाऽप्युपाकृत्य यथाविधि ।
युक्तश्छन्दांस्यधीयीत मासान् विप्रोऽर्धपञ्चमान् ॥९५॥

śrāvaṇyāṃ prauṣṭhapadyāṃ vā'pyupākṛtya yathāvidhi |
yuktaśchandāṃsyadhīyīta māsān vipro'rdhapañcamān ||95||

Having perfomed the “Upākarma” (starting rite) on the full- moon day in the month of Śrāvaṇa or of Bhādrapada, the Brāhmaṇa shall, with due diligence, study the vedas, according to rule, during four months and a half. — (95)

Medhātithi’s commentary (manubhāṣya):

The full moon day related to the asterism of Śravaṇā is called ‘Śrāvaṇī;’ similarly, ‘Prauṣṭhapadī.’ — On either of these days, — ‘having performed the rite known as “Upākarma,”’ — he shall study the Vedas, — ‘according to rule;’ this refers to the rules laid down under 2.75 et seg. — Yukta — applying himself with diligence.

‘Chandāṃsi’ — the Vedas. The term ‘chandas’ here stands for the Veda, and not for the metres, Gāyatrī and the rest. Hence this same rule applies also to the case of those who are studying the prose-Brāhmaṇas (and is not restricted to those studying the metrical saṃhitā texts only). It is only right that the rule should be so applicable, as both (prose and metrical portions) are equally regarded as ‘Veda.’ In this connection, the option referred to has been restricted to the extent that the students of the Sāma-Veda perform the ‘Upākarma’ on the full-moon day of Bhādrapada, while those of the Ṛgveda and the Yajurveda do it on that of Śrāvaṇa — (95)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.142) to the effect that the Veda is to be studied for four months and a half; — in Parāśaramādhava (Ācāra, p. 518), which explains the compound ‘ardhapāñcamān’ as ‘ardham pāñcamam yeṣām’, i.e., four months and a half; and adds that if on the day here specified there happen to be such conditions antagonistic to study, as the non-appearance of the Venus and the like — then the Upākarma should be performed on the Full-moon day of the month of Āṣāḍha.

It is quoted in Vīramitrodaya (Saṃskāra, p. 499); — and in Madanapārijāta (p. 84), which also explains the compound ‘ardhapañcamān’ as ‘ardhāḥ pañcamo māso yeṣām’; — i.e., for four months and a half, counting from the day on which the Upākarma ceremony is performed. It adds that this rule is applicable, not to the Student only, but to the House-holder also.

It is quoted in Vidhānapārijāta (p. 512), which adds that according to the explanation provided by Hemādri, the particle ‘api’ is meant to include the fifth day of the month of Bhādrapada as another alternative day.

It is quoted in Aparārka (p. 186), which explains the construction as — ‘Chandāṃsi upākṛtya tāni ardhapañcamān māsān adhīyīta’; and explains the compound ‘ardhapāñcamān’ as ‘ardhaḥ pāñcamo māso yeṣām’; — the meaning being that from the day that the Upākarma is performed, the man should go on studying the Veda for four months and a half; — in Puruṣārthacintāmaṇi (p. 298) as laying down Vedic study to be done during four months and a half, during both the dark and the bright fortnights; — in Hemādri (Kāla, p. 396), which adds that the particle ‘api’ is meant to imply the ‘Bhādrapada — Śravaṇā — Hastā and Pañcamī’; — in Gadādharapaddhati (Kāla, p. 171), which says that the Chandogas are to do the Upākarma on the Full-moon day of Bhādrapada, while all others are to do it on the same day in Śrāvaṇa; — and in Smṛticandrikā (Saṃskāra, p. 147), which explains ‘yuktaḥ’ as ‘with due application.’

Comparative notes by various authors:

Gautama (16.1-2). — ‘Having performed the annual Upākarma on the fullmoon day of either Śrāvaṇa or Bhādra, he shall study the Vedas for four months and a half, or throughout the Southern Path of the Sun.’

Baudhāyana (1.6.143). — ‘Having performed the Upākarma on the fullmoon day of either Śrāvaṇa or Bhādra or Āṣādha, he shall perform the Utsarjana on the fullmoon day of either Pauṣa or Māgha.’

Āpastamba (1.9.1-3). — ‘On the fullmoon day of either Śrāvaṇa or Bhādra, having performed the Upākarma of Vedic Study, he shall not study at night for one month. He shall stop the study on the fullmoon day of either Pauṣa or Mārgaśīrṣa. According to some people, the study has to be carried on for four months and a half.’

Vaśiṣṭha (13.1-5). — ‘Next proceeds the Upākarma of Vedic Study: On the fullmoon day of either Śrāvaṇa or Bhādra, having kindled the fire and performed the rites of fire-laying, he pours oblations into it to Gods, Ṛṣis and the Vedas. Having made the Brāhmaṇas pronounce the benedictory syllable Svasti, he shall eat curd and then start the Vedic Study, and continue it for four and a half or five and a half months. After that he is to study the Veda only during the brighter fortnight; but the subsidiary sciences, he may read whenever he likes.’

Kūrmapurāṇa (Parāśaramādhava, p. 519). — ‘On the fullmoon day of Śrāvaṇa or Āśāḍha or Bhādra has the performance of Upākarma been prescribed.’

Viṣṇu (30.1). — ‘Having performed the Upākarma on the fullmoon day of either Śrāvaṇa or Bhādra, he shall study for four months and a half.’

Yājñavalkya (1.142). — ‘He shall perform the Upākarma of the Vedas on the appearance of herbs, either on the fullmoon day of Śrāvaṇa or on a day in Śrāvaṇa under the asterism of Śravaṇā, or on the fifth day of Śravaṇā under the asterism of Hastā.’

Āśvalāyāna Gṛhyasūtrā (3.5.1-4). — ‘Next comes the Upākaraṇa of the Veda: — on the appearance of herbs, on that day of the month of Śrāvaṇa which falls under the asterism of Śravaṇā; — or on the fifth day, under the asterism of Hastā; — and he shall carry on the study for six months.’

Pāraskara (2.10.1-2). — ‘Next comes the Upākarma of the Veda. On the appearance of herbs, on the fullmoon day of the month of Śrāvaṇa, under the asterism of Śravaṇā, or on the fifth day under the asterism of Hastā.’

Do. (II. 10-11). — ‘Having carried on the study for five months and a half they should perform the Utsarjana; or after having studied for ten months and a half.’

Gobhila (3.3.1, 13) — ‘The Upākaraṇa is to he done oṇ the fullmoon day of Bhādra under the asterism of Hastā; — according to others under the asterism of Śravaṇā.’

Do. (Parāśaramādhava, p. 519). — ‘The Taittirīyakas perform the Upākarma on the fullmoon day of Śrāvaṇa when it occurs after the fore-noon; the Ṛgvedis do it on the asterism of Śravaṇā.’

Pracetas (Vīramitrodaya-Saṃskāra, p. 497). — ‘The Upākarma should be performed in the fore-noon on the fullmoon day.’

Smṛtyantara (Do., p. 500). — ‘During the month of Śrāvaṇa, on the Śravaṇā asterism; on the fullmoon day of Śrāvaṇa, on the fifth day under the asterism of Hastā, the prescribed Upākarma should be performed.’

Śāṅkhyāyana (Do., p. 500). — ‘Next the Upākaraṇa — on the appearance of herbs, under the asterism of Hastā or Śravaṇā.’

Hiraṇyakeśin (Do., p. 501). — ‘Next we describe the Upākarma and the Utsarjana — during Śrāvaṇa, on the appearance of herbs, or on the fullmoon day under the asterism of Hastā, the Upākarma should be performed.’

Maitra-Sūtra (Vīramitrodaya-Saṃskāra, p. 502). — ‘During the rains, under the asterism of Śravaṇā, he performs the Upākarma of the Veda.’

Khādira-Sūtra (Do., p. 503). — ‘They perform the Upākarma of the Veda on the fullmoon day of Bhādra, under the asterism of Hastā.’

VERSE 4.96

Section XII - Vedic Study

पुष्ये तु छन्दसां कुर्याद् बहिरुत्सर्जनं द्विजः ।
माघशुक्लस्य वा प्राप्ते पूर्वाह्णे प्रथमेऽहनि ॥९६॥

puṣye tu chandasāṃ kuryād bahirutsarjanaṃ dvijaḥ |
māghaśuklasya vā prāpte pūrvāhṇe prathame'hani ||96||

The Brāhmaṇa shall perform, outside, the “Utsarjana” (Suspension) of the Vedas on the day of the Puṣya asterism, or on the forenoon of the first day of the bright fortnight of the month of Māgha. — (96)

Medhātithi’s commentary (manubhāṣya):

On the expiry of the four months and a half, when the Puṣya asterism comes for the first time, — on that day, one should perform the ‘Utsarjana’ rite. The exact form of this rite has been described by the authors of the Gṛhyasūtras.

‘Outside’ — i.e., in an uncovered place.

The exact form of these two rites — The ‘Upākarma’ — and the ‘Utsarjana’ should be learnt from the Gṛhyasūtras. — (96)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 186), which adds that ‘if the Upākarma has been performed on the Full-moon day of Śrāvaṇa, then the Utsarjana should be performed on the first day of the bright fortnight of Pauṣa, while if the Upākarma has been done in Bhādrapada, then the Utsarjana should be done in Māgha’.

It is quoted in Mitākṣarā (on 1.143) to the effect that if the Upākarma has been done in Bhādrapada, the Utsarjana should be done in Māgha; — in Parāśaramādhava (Ācāra, p. 521), which adds the same two options as Aparārka; — in Madanapārijāta (p. 95), which also notes the same two options; — in Puruṣārthacintāmaṇi (p. 297), which says that if the Upākarma has been done in Śrāvaṇa then the Utsarjana should be done in Pauṣa, on the first day of the bright fortnight; but if the former has been done in Bhādra then the latter should be done in Māgha on the same day; — in Hemādri (Kāla, p. 405), which adds the same remark; — in Smṛtisāroddhāra (p. 129), which has the same note; — and in Smṛticandrikā (Saṃskāra, p. 147), which says that ‘śukla pratipadi pūrvāhne’ goes with both, and adds the same explanation as above.

Comparative notes by various authors:

Baudhāyana (1.5.143). — [See above].

Āpastamba (1.9.2). — [See above].

Viṣṇu (30.2). — ‘Then their Utsarjana should be performed; but not of those of whom the Upākarma had not been performed.’

Yājñavalkya (1.143). — ‘During the month of Pauṣa, under the asterism of Rohiṇī, or on the Aṣṭakā day, he shall perform the Utsarjana of Vedic texts, near water, in the prescribed manner, somewhere outside.’

Pāraskara (2.12.1). — ‘During the month of Pauṣa under the asterism of Rohiṇī, or on the middlemost Aṣtakā day, he shall perform the suspension (Utsarjana) of the Vedic texts.’

Gobhila (3.3.14). — ‘They suspend (study) on the fullmoon day of Pauṣa.’

VERSE 4.97

Section XII - Vedic Study

यथाशास्त्रं तु कृत्वैवमुत्सर्गं छन्दसां बहिः ।
विरमेत् पक्षिणीं रात्रिं तदेवैकमहर्निशम् ॥९७॥

yathāśāstraṃ tu kṛtvaivamutsargaṃ chandasāṃ bahiḥ |
viramet pakṣiṇīṃ rātriṃ tadevaikamaharniśam ||97||

Having performed, according to law, the “Utsarga” of the Vedas, he shall cease for the night with its two wings, including the same day and night. — (97)

Medhātithi’s commentary (manubhāṣya):

Having perfomed the ‘Utsarga’-rite, he shall not read the Veda for two days and one night; i.e. during ‘that same day and night,’ and during the next day only (not the night). During this time, ‘he shall cease’ — i.e., not read the Veda.

The night, along with the preceding and the following days, is called ‘the night with its two wings.’

Or, the day on which the ‘Utsarga’ rite has been performed, that day and the same night are ‘holidays;’ and on the next day the study should be resumed.

According to the former explanation, the next day is an ‘holiday,’ and study is to be resumed on the second night.’ — (97)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 187) to the effect that after Upākarma and Utsarjana, one should observe a holiday of either one day or three days; — in Mitākṣarā (on 1.143); — in Smṛtichandrikā (Saṃskāra, p. 154), which says that this verse, along with verse 119, lays down three alternatives — (1) ‘Pakṣiṇī rātri’, i.e., one night with a day preceding, and another following it, — (2) three days (mentioned in verse 119) and (3) one day — the alternative to be adopted being determined by one’s own Gṛhyasūtra; — in Hemādri (Kāla, p. 761), which adds the same note; — and in Saṃskāramayūkha (p. 58).

Comparative notes by various authors:

Viṣṇu (30.4). — ‘On the fourteenth and the eighth of the month, one shall not read during the whole day and night.’

Āpastamba (Aparārka, p. 187). — ‘Having performed the Upākarma on the fullmoon day of Śrāvaṇa, one should not read at night, for one month.’

VERSE 4.98

Section XII - Vedic Study

अत ऊर्ध्वं तु छन्दांसि शुक्लेषु नियतः पठेत् ।
वेदाङ्गानि च सर्वाणि कृष्णपक्षेषु सम्पठेत् ॥९८॥

Познавательные статьи:



Алгоритмические операторы Matlab

Конструирование и порядок расчёта дорожной одежды

Исследования учёных: почему помогают молитвы?

Почему терпят неудачу многие предприниматели?