History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.97.2

v7.c93.97.2

15 which states¹⁹¹⁹ 'whatever (vedic texts about a), sacrifice he memorizes the result is that he, as it were actually performs that, and he secures absorption into (or communion with) Agni, Vāyu, Sūrya. The Tai. Up. I. 9 attaches the greatest importance to *svādhyāya* (memorizing the Veda) and *pravacana* (teaching it or expounding it) and after stating the views of two sages cites the view of Nāka Maudgalya that svādhyāya and pravacana are the most important to be resorted to or striven for, though ṛta, satya, dama, śama, agnihotra, hospitality and others may be combined with them, the reason being that those two constitute *tapas*. The PMS in III. 8. 18 (jñāte ca vācanam na hy-avidvān vihitosti) provides that only he who knows the Veda has adhikāra for performing sacrifices. Śabara¹⁹²⁰ raises the question how much of the Veda must a man know in order to be entitled to perform a vedic sacrifice and replies that he must have memorized as much of the veda as would enable him to carry to its completion the vedic sacrifice undertaken by him. The Tantravārtika on the same sūtra adds that the whole veda is to be studied during the period of studenthood, but if anyone is unable to memorize the whole veda, but somehow only the portion on Agnihotra and Darśa-pūrṇamāsa, then it cannot be said that he has no adhikāra for performing those two. To memorize the Veda and also to study its meaning was a formidable task.