Adhyāya II, Kaṇḍikā 11

1^[1]. If (a strong) wind is blowing, and on the new-moon day there is an entire interruption of study.

2. If one has partaken of a Śrāddha dinner, if a meteor falls, or distant thundering is heard, or if the earth quakes, or if fiery apparitions are seen, and when a new season begins, (the study shall be interrupted) until the same time next day.

3^[2]. If the Utsarga ceremony has been performed, if clouds appear, . . . ., (it shall be interrupted) through a period of three nights or till twilight has thrice passed.

4^[3]. After he has eaten, until he has (washed and) dried his hands; while being in water; at nighttime; at the time of the morning and evening twilight; while a dead body or a Caṇḍāla is in the village.

5. While running, while seeing a person of bad fame or who has lost his caste, if a miraculous or happy event happens, as long as (that which occasions the interruption of study) endures.

6. If hoar-frost (lies on the ground), if a musical instrument is heard, or the cry of a person in pain, at the border of the village, in a burial ground, or if a dog, an ass, an owl, a jackal, or a Sāman song is heard, or if a learned person approaches, as long as (that occasion) endures.

7. If his Guru has died, let him go down into water (for offering water-oblations) and interrupt (the study) for ten nights.

8^[4]. If one who has performed with him the Tānūnaptra ceremony, or a fellow-pupil (has died), for three nights.

9. If one who is not his fellow-pupil, (has died,) for one night.

10. After having studied five months and a half, they should celebrate the Utsarga,

11. Or six months and a half.

12^[5]. They then mutter this Ṛc: 'Ye two young sages! The relation which has expired among us, the friendship we dissolve, (turning away) from the condition of friendship.'

13. After having remained together through a period of three nights, they separate.

Footnotes and references:

[1]:

11, 1. 'Entire interruption' means, according to the commentators, that not only the study of the Veda itself, but also that of the Vedāṅgas, or even all sorts of worldly instruction are forbidden.

[2]:

I have left the words sarvarūpe ca untranslated. Evidently p. 324 sarvarūpa is identical with the doubtful word śavarūpa which twice occurs in the Śāṅkhāyana-Gṛhya. See the discussion on that word in the note on Śāṅkhāyana II, 12, 10.

[3]:

On antardivākīrtye, comp. Manu V, 85. Gautama XVI, 19.

[4]:

The Tānūnaptra is an invocation directed to Tanūnaptṛ (i.e. the wind) by which the officiating priests and the Yajamāna at a Soma sacrifice pledge their faith to do no harm to each other. See Indische Studien, X, 362.

[5]:

The reading of the Mantra is doubtful. I think it should stand as Professor Stenzler has printed it, except that I should propose to correct yuvā into yuvānā (comp. Āśvalāyana-Śrauta VI, 12, 12). It is probable that the gods addressed are the two Aśvins, who are called kavī and yuvānā in several passages of the Vedas.