1 1. Now (follows the exposition) of the study of the Veda. 2 2. Both sit down to the north of the fire, 3. The teacher with his face to the east, the other one to the west. 4 4. After (the student) has reverentially saluted the teacher's feet and has sprinkled his (own) hands (with water), 5. And has kneeled down with his right knee on young Kusa shoots at their roots, 6 6. And has grasped round (those Kusa shoots) in 'heir middle with his hands, holding the right uppermost, 7. The teacher, having seized them at their tops
9. 'I recite the Sâvitrî to thee!' says the teacher. 10 10. 'Recite the Gâyatrî, sir!' says the other. 'I recite the Gâyatrî to thee!' says the teacher. 11. 'Recite the verse of Visvâmitra, sir!' says the other. 'I recite the verse of Visvâmitra to thee!' says the teacher. 12. 'Recite the Rishis, sir!' says the other. I recite the Rishis to thee!' says the teacher. 13. 'Recite the deities, sir!' says the other. 'I recite the deities to thee!' says the teacher. 14. 'Recite the metres, sir!' says the other. 'I recite the metres to thee!' says the teacher. 15. 'Recite the Sruti, sir!' says the other. 'I recite the Sruti to thee!' says the teacher. 16. 'Recite the Smriti, sir!' says the other. 'I recite the Smriti to thee!' says the teacher. 17 17. 'Recite faith and insight, sir!' says the other. 'I recite faith and insight to thee!' says the teacher.
19 19. Or also, if he does not know the Rishis, deities, and metres, the teacher recites this verse, 'That glorious (splendour) of Savitar' (Rig-veda III, 62, 10), pâda by pâda, hemistich by hemistich, (and finally) without a stop, and says, when he has finished, 'This (verse belongs to Savitar; it is a Gâyatrî; Visvâmitra is its Rishi).'
22. Or as much as the master may think fit. 23. Or optionally he may recite the first and last hymn of (each) Rishi, 24 24. Or of (each) Anuvâka, 25. (Or) one (verse) of the beginning of each hymn. 26. The teacher may optionally say at the beginning of the hymn, 'This is the commencement.' 27 27. This has been (further) explained in (the treatise about) the Rishisvâdhyâya.
29 29. For the rest of the day standing and fasting.
69:1 7, 1. Nârâyana: 'Now (atha), i.e. after the observance of the Sukriya vrata,' &c. On the Sukriya vrata which has to be undergone before the Anuvakana treated of in this chapter can be performed, see the note on chap. 4, 1, and below, chap. II, 9. One would have expected that in the arrangement of Sâṅkhâyana the rites belonging to the Sukriya vrata would precede the exposition of the Anuvakana. Perhaps it was in consequence of the exact analogy of the Sukriya with the Sâkvara, Vrâtika, Aupanishada vratas, that the description of the former has been postponed till the latter had to be treated of. Râmakandra's Paddhati has the following remark here, 'Now the way of studying the Veda, called Anuvakana, is set forth. This can be done only after the Sukriya vrata has been enjoined on the student; before that nothing but the Sâvitrî can be taught to him.' 69:2 2 seq. Comp. above, chap. 2, 8 seq. 69:4 The way in which this reverential salutation should be performed is described below, IV, 12, 1 seq. 69:6 On dakshinottarâbhyâm, see chap. 2, 11 and Nârâyana's note there. 70:8 8 seq. Comp. Weber's Indische Studien, vol. x, p. 131 seq. 70:10 Comp. the note on chap. 5, 4-6. Nârâyana states, in accordance with these Sûtras of the fifth chapter, that in case the student belongs to the second or third caste, an Ûha (i.e. a corresponding alteration of the formulas; from the Srauta-sûtra, VI, 1, 3 the definition is quoted here sabdavikâram ûham bruvate) takes place. If he is a Kshatriya, he has to say, 'Recite the Trishtubh, sir!'—'Recite the verse of Hiranyastûpa (Rig-veda I, 35, 2), sir!' A Vaisya has to say, 'Recite the Gagatî, sir!'—'Recite the verse of Hiranyastûpa (or, of Vâmadeva, Rig-veda I, 35, 9 or IV, 40, 5), sir!' 70:17 Comp. Indische Studien, X, 132, note 1. 71:18-20 I do not think that Professor Weber (Indische Studien, X, 132) has quite exactly rendered the meaning of these Sûtras when he says, 'The teacher then (i.e. after the formula of Sûtra 17 has been pronounced) teaches him first the Rishi, the deity, and the metre of each Mantra. In case he does not know them himself for a Mantra, he recites the holy Sâvitrî (tat Savitur varenyam). After this he teaches him in due order either (1) the single Rishis, i.e. the hymns belonging to each Rishi, or (2) the single Anuvâkas,' &C.—It does not seem quite probable to me that the student should have had to learn first the Rishis, deities, and metres of the whole Veda, before the text of the hymns was taught him; I rather believe that hymn by hymn the indication of the Rishis, &c. preceded the anuvakana of the text itself, and with this opinion the statement of Nârâyana agrees, 'Evam pûrvoktena prakârena rishidevatâkhandahpûrvakam tam tam Agnim îla ityâdikam mantram mânavakâyâkâryo
Footnotes
72:24 24 seq. This seems to be an abridged method by which students who had not the intention of becoming Vedic scholars, and probably chiefly students of the Kshatriya and Vaisya caste, could fulfil their duty of learning the Veda; a student who knew the first and last hymn of a Rishi, or of an Anuvâka, was, as would seem from these Sûtras, by a sort of fiction considered as though he had known the whole portion belonging to that Rishi, or the whole Anuvâka.
72:27 Nârâyana explains Rishisvâdhyâya by mantrasamhitâ. He says, The Anuvâkana which has been declared here, is to be understood also with regard to the svâdhyâya, i.e. to the Samhitâ of the Mantras.' I think there is a blunder in the MS., and instead of tad api svâdhyâye . . . gñeyam we ought to read tad rishisvâdhyâye . . . gñeyam. In this case we should have to translate the quoted passage, '. . . is to be understood with regard to the Rishisvâdhyâya, i.e. to, &c.'—I think, however, that the true meaning of the Sûtra is different from what Nârâyana believes it to be. The expression vyâkhyâtam apparently conveys a reference to another treatise in which the rules regarding the Rishisvâdhyâya would seem to have been fully set forth. The Srauta-sûtra contains
73:29 'This rule concerns the Brahmakârin.' Nârâyana. See also Âsvalâyana I, 22, 11.
