History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.133

v7.c93.133

¹⁹⁴⁴ According to the Bhātta school, the 'vısayavākya' of PMS I. 1 1 1s स्वाध्यायोऽध्येतव्यः in शतपथ XI. 5 6 3 and तै. आ. II 15 1 (एतस्मात्स्वाध्यायोऽध्येतव्यो यं यं ऋतुमधीते तेन तेनास्येष्टं भवतीति) According to the प्रभाकर school the vısayavākya 1s अष्टवर्षं ब्राह्मणमुपनयीत तमध्यापयीत, the ıdea ın thıs latter case being that study of Veda (Vedādhyayana) 1s only an anga (a subsıdıary matter) of the *vıdhı* to teach a student the Veda after hıs upanayana The objections of the Prābhākara school against the vısayavākya 'svādhyāyoऽdhyeta\yah' are that it has a seen fruit or reward and that when a seen fruit can be found it 1s ımproper to suppose that there 1s an unseen reward *Vıde* H. of Dh vol III p. 837 n. 1628 where several passages from Śabara and others are cıted about this maxım The एकादशीतत्त्व (pp. 88-89 on मन्त्र) after quotıng P. M S. III. 2. 1 winds up 'इति दृष्टार्थसम्पत्तौ नादृष्टमिह कल्प्यते इति' I have not been able to find from what Vedic work the sentence 'अष्टवर्षं पयीत' 1s taken It seems that the view that this passage contains a vıdhı about teaching the Veda is only an inference from passages lıke Manu II 140, III. 2, and Gautama I. 10-11. The प्रकरणपञ्चिका (on p. 6) admıts thıs कः पुनराचार्यकरणावधः, 'उपनोय .. मचक्षते' (मनु 2. 140) इति स्मरणादुन्नितः According to this उपनयन 19 only an aṅga of the अध्यापनविधि On p 225 of the पञ्चपादिका of पद्मपाद (publıshed with two commentaries in the Govt. Oriental Series, Madras, 1958) there 1s a scathing crıtıcısm of this विषयवाक्य (अष्टवर्षं ... पयीत)