1. Now, then, the praise of the study (of the scriptures). The study and teaching (of the Veda) are a source of pleasure to him, he becomes ready-minded 5, and independent of others, and day by day he acquires wealth. He sleeps peacefully; he is the best physician for himself; and (peculiar) to him are restraint of the senses, delight in the one thing 6, growth of intelligence, fame, and the (task of) perfecting the people 7. The growing
3. And, verily, whatever portion of the sacred poetry (khandas) he studies for his lesson with that sacrificial rite 1, offering is made by him who, knowing this, studies his lesson: therefore one's (daily) lesson should be studied.
4. And, verily, if he studies his lesson, even though lying on a soft couch, anointed, adorned and completely satisfied, he is burned (with holy fire 2) up to the tips of his nails, whosoever, knowing this, studies his lesson: therefore one's (daily) lesson should be studied.
5. The Rik-texts, truly, are honey, the Sâman-texts ghee, and the Yagus-texts ambrosia; and, indeed, when he studies the dialogue that (speech and reply) is a mess of milk and a mess of meat.
7. And he who, knowing this, studies day by day the Sâman-texts for his lesson, satisfies the gods with ghee; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
8. And he who, knowing this, studies day by day the Yagus-texts for his lesson, satisfies the gods with ambrosia; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
9. And he who, knowing this, studies day by day the dialogue, the traditional myths and legends, for his lesson, satisfies the gods by messes of milk and meat; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
10. Moving, indeed, are the waters, moving is the sun, moving the moon, and moving the stars; and, verily, as if these deities did not move and act, even so will the Brâhmana be on that day on which he does not study his lesson: therefore one's (daily) lesson should be studied. And hence let him at least pronounce either a Rik-verse or a Yagus-formula, or a Sâman-verse, or a Gâthâ, or a Kumbyâ 1, to ensure continuity of the Vrata 2.
99:5 Or, as Sâyana takes it to mean, of intent, undistracted mind,--yuktam avikshiptam ekâgram mano yasya sa yuktamanâh.
99:6 Sâyana seems to take 'ekârâmatâ' in the sense of 'remaining always the same,'--eka eva sann â samantâd bhavatîty ekârâmas tasya bhâvah.
99:7 Or, perfecting the world,--tadyukto yo lokas tasya paktih paripâko bhavati, Sây.
100:1 The study of the Veda being 'the sacrifice of the Brahman,' the reading of a portion is, as it were, a special rite, or form of offering, belonging to that sacrifice. Sâyana, on the other hand, takes it to mean that the student performs, as it were, the particular rite, or offering, to which the portion he reads may refer. It may, indeed, be implied, though it certainly is not expressed in the text.
100:2 Thus A. Weber, Ind. Stud. X, p. 122;--sarîrapîdanena tapastapto bhavati, Sây.
101:1 A 'Kumbyâ,' according to Sâyana, is a Brâhmana-passage explanatory of some sacrificial precept or rite (vidhyarthavâdâtmakam brâhmana-vâkyam); whilst, on Aitareyâr. II, 3, 6, 8, the same commentator explains it as a verse (rig-visesha) conveying some precept of conduct (âkârasikshârûpa), such as 'brahmakâryasyâposânam karma kuru, divâ mâ svâpsîh,' &c. Cf. Prof. F. Max Müller's transl., Upanishads I, p. 230, note 2.
101:2 This is in keeping with the mystic representation of this and Next: XI, 5, 8. Eighth Brâhmana
