The Sacred Laws of the Âryas, Part II — SBE Vol. 14 (trans. Georg Bühler, 1882)
English·1879–1910·trans. Georg Bühler·266 passages
The text · part 10 of 13
38. Vishnu LXXI, 60. Govinda adds that the act is performed as a salutation. ,
41. See e.g. Taittiriya Arazyaka VIII, 2.
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2. Going to a (sacred) bathing-place, he shall bathe, in case he is impure; in case he is pure, he may, optionally, omit the bath. (But in either case) he shall wash his feet and hands. Sipping water and sprinkling himself, while he recites the (Azkverses) containing the word Surabhi, the Ablingas, those addressed to Varuma, the Hiramyavarnas, the Pavamants, the (sacred syllables called) Vyahv‘tis, and other purificatory (texts), he becomes pure (and fit to perform the twilight devotions).
3. Now they quote also (the following verse) : ‘Submersion in water (and) bathing are prescribed for all the (four) castes. But sprinkling (water over the body), while Mantras (are being recited), is the particular (duty) of the twice-born.’
4. He who sprinkles himself (with water) at the beginning of any sacred rite,—before the time of the twilight devotions,—while reciting that same collection of purificatory (texts), becomes pure.
5. Now they quote also (the following rules): Seated, with his face to the west, on Darbha grass and holding Darbha blades in his (right) hand, which
7.2. ‘A sacred bathing-place, i.e. a river or pond outside the village. —Govinda. The same author adds that the hands must be washed as far as the wrist, that while sipping water the worshipper is to repeat in the evening, Taittirlya Arazyaka X, 31, and in the morning X, 32, and that if he bathes, Taittirtya Aranyaka X, 1, 12, and other texts must be recited. The Azk containing the word Surabhi is found Taittiriya Samhita I, 5,11, 4, 7; the three Ablingas, Taittiriya Aranyaka X, 1, 11; the four verses addressed ‘to Varuna, Taittirilya Samhita III, 4, 11, 4, and Taittirtya Aranyaka II, 4,4. By the term Pavamanis the Pavamandnuvaka, Taittiriya Brahmaza I, 4, 8, is meant.
5. The injunction to turn the face to the west refers to the evening prayer; see also below, Sfitra ro.
II, 4, 7- THE TWILIGHT DEVOTIONS.
is filled with water, he shall repeat the SavitrPone’ NIA. y thousand times;
6. Or (he may recite the verse) one hundred times, suppressing his breath ;
7. Or mentally ten times, adding the syllable Om at the beginning and at the end and the seven Vyahritis.
8. And if he is tired by three suppressions of his breath (performed) with (the recitation of) the (Anuvaka called) Brahmahvedaya (the heart of Brahman, then let him repeat the Savitri).
9. In the evening he worships (the sun) with the two (verses) addressed to Varuma,‘ Hear this my call, O Varuza,’ and ‘ Therefore I go to thee.’
10. The same (rules apply to the twilight devotion) in the morning, (but the worshipper) shall face the east and stand upright.
11. In the day-time he worships (the sun) with the two (verses) addressed to Mitra, ‘The glory of Mitra, who supports men,’ and ‘ Mitra causes men to join.’
12. Let him begin (the twilight devotion) in the
11. In the day-time he worships (the sun) with the two (verses) addressed to Mitra, ‘The glory of Mitra, who supports men,’ and ‘ Mitra causes men to join.’
12. Let him begin (the twilight devotion) in the
6. Govinda states that prazdyamasaf, ‘ suppressing his breath,’ has in this Stra no technical meaning.
4. Govinda says that the order to be observed in this case is as follows: First the syllable Om is to be recited, next the seven Vy4hritis, beginning with BhiZ and ending with Satyam, then the Savitrf, and finally again the syllable Om.
8. The Brahmahridaya is Taittiriya Aranyaka X, 28. This Anuvaka may be repeated three times for each Praz4y4ma (see Vasish‘ha XXV, 13), or altogether nine times, and, if the worshipper is then tired, he may go on repeating the Savitri without suppressing his breath.
12. Very early, i.e. when the stars are still visible; see also Gautama II, 11, and note.
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morning very early, and finish it when the sun has risen.
13. Let him begin (the twilight devotion) in the evening, when (the sun) has set, (and finish it) very soon after (the appearance of the stars) ;
14. And the complete observance of the twilight devotions (produces as its reward) an uninterrupted succession of days and nights.
15. Now they quote with reference to this (subject) also the following two verses, which have been proclaimed by the Lord of created beings (Pragapati): ‘How can those twice-born men be called Brahmazas who do not perform their twilight devotions, in the morning and in the evening at the proper time? At his pleasure a righteous king may appoint those Brahmazas who neglect to daily perform the twilight devotions, both at morn and at eve, to do the work of Stidras.’
16. If the time for the (twilight devotion) is allowed to pass in the evening, (the offender shall) fast during the night; and if it is neglected in the morning, he shall fast during the (next) day.
17. He obtains (thereby) the (same) reward as if he had remained standing and sitting (in the twilight).
18. Now they quote also (the following verses) : ‘Whatever sin (a man) may have committed with his organ, with his feet, with his arms, by thoughts or by speech, from (all) that he is freed by performing the twilight devotion in the evening.’
19. (The worshipper) becomes also connected
14. The day and night will not be cut off from his existence.
16. Vasishtha XX, 4-5. 18, Vasish‘ha XXVI, 2.
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_ (thereby) with the (next) night, and Varuza will not seize him.
20. In like manner he becomes free from the sin committed during the night by worshipping in the morning.
21. He is also connected with the (next) day, Mitra protects him and Aditya leads him up to heaven.
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_ (thereby) with the (next) night, and Varuza will not seize him.
20. In like manner he becomes free from the sin committed during the night by worshipping in the morning.
21. He is also connected with the (next) day, Mitra protects him and Aditya leads him up to heaven.
22. It is declared in the Veda, ‘A Br&éhmaza who in this same manner daily worships in the twilight, both at morn and at eve and, being sanctified by the Brahman, becoming one with the Brahman, ‘ and resplendent through the Brahman, follows the _ rules of the Sastra, gains the heaven of Brahman.’
Prasna II, ApuyAva 5, KawpikA 8,
1. Now, after washing his hands, he shall take his waterpot and a clod of earth, go to a (sacred) bathing-place and thrice clean his feet (with earth and water) and thrice his body.
2. Now some say, ‘One must not enter a burialground, water, a temple, a cowpen, nor a place where Brdhmamas (sit) without having cleaned one’s fee:.’
20. Vasishéha XXVI, 3.
22. Brahman means here the Veda, the SAvitrf, and the universal soul. -
8.1. Vishvu LXIV, 18. This Adhydya contains the rules for bathing, and the subject is introduced, as Govinda observes, because in the preceding chapter II, 4, 7, 2, it has been said that an impure person must bathe before he performs the twilight devotions. Govinda also states that the word 4a, ‘and,’ which stands after mritpindam, ‘a clod,’ indicates that gomaya, ‘ cowdung,’ must also be employed.
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3. Then he enters the water, (reciting the following verse): ‘I take refuge with gold-horned Varuza, give me at my request (O Varuza) a purifying bathingplace. May Indra, Varuma, Brzhaspati, and Savitrz again and again cleanse me from all sin which I have committed by eating the food of unholy men, by receiving gifts from the wicked, and from all evil which I have done by thoughts, speeches, or deeds.’
4. Then he takes up water in his joined hands, (saying), ‘May the waters and the herbs be propitious to us.’
5. (Next) he pours (the water) out in that direction in which an enemy of his dwells, (saying), ‘May they work woe to him who hates us and whom we hate.’
6. Then he sips water, and thrice makes the water eddy around himself turning from the left to the right (and saying), ‘May that which is hurtful, which is impure, and which is inauspicious in the water be removed.’ .
7. After having submerged himself and having emerged from the water,
8. (Acts of) personal purification, washing the clothes by beating them on a stone and sipping
3. The verse is found Taittirfya Aranyaka X, 1,12.
4. Taittirtya Aranyaka X, 1, 11.
5. Taittirlya Aranyaka, loc. cit. This and the following Sftras, down to II, 6, 11,15, are wanting in the Gugarat and Dekhan MSS. except in K, ,
6. Taittirtya Aranyaka X, 1, 13.
The verse is found Taittirfya Aranyaka X, 1,12.
4. Taittirtya Aranyaka X, 1, 11.
5. Taittirlya Aranyaka, loc. cit. This and the following Sftras, down to II, 6, 11,15, are wanting in the Gugarat and Dekhan MSS. except in K, ,
6. Taittirtya Aranyaka X, 1, 13.
4. Govinda points out that the completion of this Sfitra is to be found in Sfittra ro. He adds that Baudh4yana inserted Sfitras 8-9 in the middle, because he was afraid to forget the rules contained in them.
8. Vishzu LXIV, 10, rr.
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water are not (permitted to the worshipper) as long as he is in the water.
9. If (the water used for bathing) has been (taken from a) confined (place, such as a well), he worships it with the following (Mantra): ‘Adoration to Agni, the lord of the waters; adoration to Indra; adoration to Varuza; adoration to Varuzt; adoration to the waters.’
10. After having ascended the bank and having sipped water, let him again sip water, though he has done so before, (and recite the following Mantras) : ‘May water purify the earth, may the purified earth purify me, may Brahmazaspati (and) Brahman purify, may the purified (earth) purify me. May water purify me, (taking away) all (the guilt which I incurred by eating) remnants of food, and forbidden food, (by committing) evil deeds, (by) receiving gifts from wicked men, Sv4h4!’
11. Making two Pavitras he rubs (his body) with water. Haying rubbed himself, (reciting the) three (verses), ‘ Ye waters are,’ &c., the four (verses), ‘ The golden-coloured, pure, purifying, &c., (and) the Anuvaka, ‘He who purifies, &c., he performs, stepping back into the water, three Praz4ydmas with the Aghamarshava (hymn); then he ascends the bank, squeezes (the water) out of his dress, puts on garments which have been washed and dried in the air and which are not the worse for wear, sips water,
9. Taittirtya Aranyaka X, 1, 12.
10. Taittiriya Aranyaka X, 23. Govinda says that the rule is intended to indicate also that a person who recites sacred texts while sipping water, must do so only after having taken water once before. K. inserts before this Mantra, also Anuvaka 22.
11. Vishnu LXIV, 13-14; 18-19. The Vedic passages intendedp. 8 sits down on Darbha grass, and, holding Darbha grass (in his hands), recites, facing the east, the GAyatrt one thousand times, (or) one hundred times, or any number of times, or at least twelve times.
12. Then he worships the sun (reciting the following Mantras): ‘Out of darkness we, &c., ‘Up that bright,’ &c., ‘That eye which is beneficial to the gods,’ &c., (and) ‘ He who rose,’ &c.
13. Now they quote also (the following maxim): ‘The syllable Om, the Vy4hrztis, and the Savitri, these five Veda-offerings daily cleanse the Brahmaza from guilt.’ .
14. Being purified by the five Veda-offerings, he next satiates the gods (with water, saying),
Prasna II, ApuyAya 5, KawpikA 9,
13. Now they quote also (the following maxim): ‘The syllable Om, the Vy4hrztis, and the Savitri, these five Veda-offerings daily cleanse the Brahmaza from guilt.’ .
14. Being purified by the five Veda-offerings, he next satiates the gods (with water, saying),
Prasna II, ApuyAya 5, KawpikA 9,
1. ‘I satiate the deities of the eastern gate, Agni, Prag4pati, Soma, Rudra, Aditi, Byzhaspati, together with the lunar mansions, with the planets, with the days and nights, and with the Muhartas; Om, I also satiate the Vasus ;
are found Taitt. Samhita IV, 1, 5,1; V, 6, 1,1; and Taitt. Brahmaza I, 4, 8. Pavitras, i.e. blades of Kuswgrass. ‘He performs three Praz4ydmas with the A hamarshaza hymn (Rig-veda X, 190), i.e. he thrice suppresses his breath (pra#4y4ma) and recites during each suppression the Aghamarshaza three times, just as on other occasions the Gayatri is recited three times.
12. The first Mantra is found Taitt. Samhita IV, 1, 7, 4; the third and the fourth Taitt. Aranyaka IV, 42, 32-33.
14. Vishnu XLIV, 24. The ceremony is the so-called Tarpaza, which is usually described in the Grzhya-sfitras, e.g. SAankhayana IV, 9-10, and the quotations in Professor Oldenberg’s notes, Indische Studien XV, 152.
9. 1. This and the next Kandikas are given in full by K. only.
M. gives the first and last words of both, the commentary the
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2. ‘Om, I satiate the deities of the southern gate, the Pityzs, Yama, Bhaga, Savitrz, Tvash¢r7, Vayu, Indragni, together with the lunar mansions, with the planets, with the days and nights, and with the Muhairtas; Om, I also satiate the Rudras. ~
3. ‘Om, I satiate the deities of the western gate, Mitra, Indra, the Mahpitr¢s, the Waters, all the gods, Brahman, Vishzu, together with the lunar mansions, with the planets, with the days and nights, and with the Muhirtas; Om, I also satiate the Adityas.
4. ‘Om, I satiate the deities of the northern gate, the Vasus, Varuza, Aga-ekap4d, Ahibudhnya, Ushas, the two Asvins, Yama, together with ......
5. ‘Om, I satiate all the gods ; the SAdhyas ; Brahman; Pragdpati; the four-faced god; Hirazyagarbha ; Svayambhd; the male attendants of Brahman ; Paramesh/¢Zin ; the female attendants of Brahman ; Agni; Vayu; Varuza; Sdrya; the moon; the lunar mansions ; SadyogAta; Bhd/-purusha ; Bhuva/-purusha ; Suva/-purusha ; BhiZ; Bhuvak; Suvah; Mahas ; Ganak; Tapa; Satya.
6. ‘Om, I satiate the god Bhava; Sarva; fsdna; Pasupati; Rudra; Ugra; Bhitmadeva; Mahadeva ; the wife of the god Bhava; of the god Sarva; of the god fsAna; of the god Pasupati; of the god Rudra ; of the god Ugra; of Bhtmadeva; of Mahadeva; the son of Bhava; of Sarva; of Isina; of Pasupati; of
6. ‘Om, I satiate the god Bhava; Sarva; fsdna; Pasupati; Rudra; Ugra; Bhitmadeva; Mahadeva ; the wife of the god Bhava; of the god Sarva; of the god fsAna; of the god Pasupati; of the god Rudra ; of the god Ugra; of Bhtmadeva; of Mahadeva; the son of Bhava; of Sarva; of Isina; of Pasupati; of beginning of 9 and the end of 10 only. The text of K. is probably interpolated, as it seems impossible that Baudhayana could have mentioned his successors, Apastamba and Satydsha4dha Hiranyakesin, whose names occur below, II, 5, 9,14. On the other hand, it is not doubtful that the number of Mantras must nevertheless have been very large, as the numeration in M. shows that they filled two entire Kandikas.
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Rudra ; of Ugra; of Bhtmadeva ; of Mahadeva ; Om, I also satiate the Rudras; the attendants of Rudra.
7. ‘Om, I satiate Vighna; Vindyaka ; Vira ; Sthala ; Varada; WHastimukha; Vakratuzda; Ekadanta; Lambodara; the male attendants of Vighna; the female attendants of Vighna.
8. ‘Om, I satiate Sanatkumdra; Skanda; Indra ; Shash¢A&t; Shazmukha; VisAkha; Mahdsena; Subrahmazya; the male attendants of Skanda; the female attendants of Skanda.
g. ‘Om, I satiate Aditya ; Soma; Angéraka ; Budha; Brzhaspati; Sukra; Sanaiséara; Rahu; Ketu. .
to. ‘Om, I satiate Kesava; Nardyaza ; Madhava ; Govinda; Vishzu; Madhusidana; Trivikrama; Vamana; Sridhara; Hyzshtkesa; Padmandbha; Damodara; the goddess Srt; the goddess Sarasvati; Push¢i; Tush¢i; Vishvzu ; Garutmat ; the male attendants of Vishzu; the female attendants of Vishzu.
11, ‘Om, I satiate Yama; Yamard4ga; Dharma; Dharmarfga; K4la; Nila; Mzctyu; Mretyuggaya ; Vaivasvata; itragupta; Audumbara; the male attendants of Vaivasvata; the female attendants of Vaivasvata.
12. ‘Om, I satiate the gods of the earth ; K4syapa; Antariksha; Vidy4; Dhanvantari; the male attendants of Dhanvantari; the female attendants of Dhanvantari.’
13. Next, passing the sacrificial thread round the neck, (he offers the following libations) :
14. ‘Om, I satiate the Azshis; the great Azshis; the best Azshis; the Brahmarshis; the divine Azshis; the royal Azshis; the Srutarshis ; the Seven Azshis ;
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the Rzshis of the K4zdas (of the Yagur-veda); the Rishikas ; the wives of the zshis ; the sons of the Rishis; Kava Baudh4yana; Apastamba, the author of the Sdtra; Satyash4dza Hiranyakesin; VAgasaneyin YAg#avalkya; Asvalayana Saunaka; VyAsa; the syllable Om; the Vydhvztis; the SAvitrt; the GAyatri ; the AZandas; the Azg-veda; the Yagurveda; the Sadma-veda; the Atharvangirasa; the - Itihdsa and Purdmza; all the Vedas; the servants of all gods ; all beings.’
15. Then, passing the sacrificial string over the right shoulder, (he offers the following libations) :
Prasna IJ, ApuAya 5, KawoikA 10.
Then, passing the sacrificial string over the right shoulder, (he offers the following libations) :
Prasna IJ, ApuAya 5, KawoikA 10.
1. ‘Om, I satiate the fathers, Svadh4, adoration ! the grandfathers; the great-grandfathers; the mothers; the grandmothers; the great -grandmothers; the maternal grandfathers; the maternal grandmother ; the mother’s grandmother ; the mother’s great-grandmother.
2. ‘Om, I satiate the teacher (4é4rya), Svadha, adoration! the wife of the teacher; the friends; the wives of the friends; the relatives; the wives of the relatives; the inmates of the house (amatya); the wives of the inmates of the house; all; the wives of all.’
3. He pours the water out from the several Tirthas (of the hand sacred to the several deities).
4. (He recites at the end of the rite the following
3. I.e. the water must be poured out in accordance with the rule given above.
4. Vagasaneyi Samhita II, 34. The translation of the Mantra follows Govinda’s explanation.
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Mantra): ‘(Ye waters), who bring food, ambrosia, clarified butter, milk, and barley-gruel, are food for the manes; satiate my ancestors! May you be satiated, may you be satiated!’
5. Let him not perform ceremonies in honour of the gods while his clothes are wet, or while he is dressed in one garment only;
6. Nor those connected with the manes. That ‘is the opinion) of some (teachers).
Praswa II, ApuyAya 6, KaworKA 11.
1. Now these five great sacrifices, which are also called the great sacrificial sessions, are the sacrifice to be offered to the gods, the sacrifice to be offered to the manes, the sacrifice to be offered to all beings, the sacrifice to be offered to men, (and) the sacrifice to be offered to Brahman,
2. Let him daily offer (something to the gods with the exclamation) Svah4, be it only a piece of fuel. Thereby he performs that sacrifice to the gods,
3. Let him daily offer (something to the manes with the exclamation) Svadh4, be it only a vessel filled with water. Thereby he performs that sacrifice to the manes.
4. Let him daily pay reverence to (all beings) endowed with life. Thereby he performs that sacrifice to the beings. .
11. 1. This and the next four Sftras agree almost literally with Satapatha-brahmaza XI, 5, 6,1. See also Taitt. Aranyaka II, 10; Apastamba I, 4, 12, 15-13, I.
4. Govinda says that the Mantra is to be ‘ bhfitebhyo nama, adoration to all beings,’ and adds that some consider the first three
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5. Let him daily give food to Brahmamas, be it only roots, fruit, or vegetables. Thereby he performs that sacrifice to men.
6. Let him daily recite the Veda privately, be it only the syllable Om or the Vy4hvttis. Thereby he performs that sacrifice to be offered to Brahman.
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5. Let him daily give food to Brahmamas, be it only roots, fruit, or vegetables. Thereby he performs that sacrifice to men.
6. Let him daily recite the Veda privately, be it only the syllable Om or the Vy4hvttis. Thereby he performs that sacrifice to be offered to Brahman.
7. ‘The private recitation of the Veda is, indeed, the sacrifice to Brahman. At that sacrifice to Brahman speech, forsooth, (takes the place of) the Guhf, the internal organ (that of) the Upabhrtt, the eye (that of) the Dhruv4, the understanding (that of) the Sruva, truth (that of) the final bath, heaven (is) the conclusion of the sacrifice. He who, knowing this, daily recites the Veda to himself, gains as much heavenly bliss as, and more than, he who gives away this whole earth that is filled with wealth, and imperishable (beatitude), and conquers death. Therefore the Veda should be recited in private. Thus speaks the Brahmama.’
8. Now they quote also (the following passage) : ‘Tf, well anointed, well fed, and lying on a comfortable couch, one recites (the portion of the Veda referring to) any sacrifice, one has offered it thereby.’
Mahdayagfias to be performed by the Vaisvadeva and the Balioffering, while others enjoin their separate performance.
4. Satapatha-brahmama XI, 5, 6,2. See also Taitt. Aranyaka II,17. K. reads dhritir dhruv4, ‘the firm resolve (takes the place of) the Dhruva,’ which is apparently a correction made according to the Aranyaka. According to the commentary the text of the last portion of the quotation runs thus, ‘yavantam ha v4 imam vittasya pirzdm dadat svargam lokam gayati tavantam lokam gayati bhfiiyamsam kakshayyam Rapa mrityum gayati ya evam vidvan,’ &c.
M. and K. do not give the whole passage. The published text of the Satapatha-brahmaza slightly differs from Govinda’s version.
8. Satapatha-brahmama XI, 5, 7, 3-4.
[14] s
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9. Some (teachers) declare (that there is a text) which teaches a fourfold division of these sacred duties. (But) as no (other meaning is) perceptible, (the text) ‘Four paths,’ &c., refers to sacrificial rites.
10. (Viz.) to Ish¢is, animal sacrifices, Soma sacrifices, and Darvthomas.
11. The following (Azé) declares that, ‘ Four paths, leading to the world of the gods, go severally from the earth to heaven. All ye gods, place us on that among them which will gain us. undecaying prosperity.’
12. The student, the householder, the hermit in the woods, the ascetic (constitute the four orders).
13. A student (shall) obey his teacher until death.
g. I read. the text as follows, ‘tasya ha v4 etasya dharmasya katurdha bhedam eka 4hu/.’ M. has bhedakam, the I. O. copy of the commentary bhedasankém, and K. tasya ha va etasya yagnasyakaturdha bhfitam eka 4hu4. Below in the commentary on Sfitra 27, Govinda repeats the latter part of this Sfitra in the form which I have adopted. The discussion which begins here is the same.as that which occurs Apastamba II, 9, 23, 3-24, 15.
tasya ha va etasya yagnasyakaturdha bhfitam eka 4hu4. Below in the commentary on Sfitra 27, Govinda repeats the latter part of this Sfitra in the form which I have adopted. The discussion which begins here is the same.as that which occurs Apastamba II, 9, 23, 3-24, 15.
11. Taittiriya Samhita V, 7, 2, 3.
12. K. omits this Sfttra. After it Mi and K. have the following passage: ‘brahmaérigzo ’tyantam 4tmanam upasamgrhya ’Aaryan bruvate vane srémyantyeke [y4mtyete, K.] savaneshvapa upaspr?santo vanyenannenaikagnim [nyenannena naikagnim, K.; vanyenaikanaw, M.] guhvan&& [guhv4s, M.] satyasyaike karmasi [karmami, M.] anagnayo ’niketanaZ [tvak kam, K.] kaupinaéé;4dana varshdsv ekastha uddhrztaparipitabhir adbhi# karyam [apakaryam, M.] kurvan4s [kurvan4s tatrod4haranti, K.] sannamusale vyanhgare nivréttasaraévasampate bhikshanta/ sarvata# parimoksham [parimeke, M.] apavidhya vaidik4ni karm4ny abhayatah parizéhinn’ madhyamam padam upaslishy4maha iti vadanto.’ The commentary gives a few portions of this passage further on. Irrespective of minor corruptions, it gives no sense in the place where it stands, and it seems probable that we have to deal with a confused and badly corrupted text, which Govinda arranged either as seemed good to him, or on the authority of better MSS.
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14. A hermit is he who regulates his conduct entirely according to the Institutes proclaimed by Vikhanas.,
15. A Vaikhanasa (shall live) in the forest, subsisting on roots and fruit, practising austerities and bathing at morn, noon, and eve; he shall kindle a fire according to the Sramazaka (rule); he shall eat wild-growing (vegetables and grain) only; he shall worship gods, manes, Bhitas, men, and Aishis; he shall receive hospitably (men of) all (castes) except those (with whom intercourse is) forbidden; he may even use the flesh of animals killed by carnivorous beasts; he shall not step on ploughed (land); and he shall not enter a village; he shall wear his hair in braids, and dress in (garments made of) bark or skins; he shall not eat anything that has been hoarded for more than a year.
16, An ascetic shall leave his relatives and, not attended by any one nor procuring any property, depart (from his house performing the customary ceremony) according to the rule.
17. He shall go into the forest (and live there).
18. He shall shave his hair excepting the top-lock.
15. This passage, which Govinda gives as one Sfitra, agrees word for word with Gautama III, 26-35, except in the beginning, where Gautama omits ‘bathing at morn, noon, and eve.’ The MSS. all read bhaiksham, ‘begged food,’ instead of baishkam, ‘the flesh of animals slain by carnivorous beasts.’ But Govinda’s explanation leaves no doubt as to the correctness of the latter reading. The Dekhan and Gugarat MSS., including K., read agramyabhog?t 0 agramyabhogi.
all read bhaiksham, ‘begged food,’ instead of baishkam, ‘the flesh of animals slain by carnivorous beasts.’ But Govinda’s explanation leaves no doubt as to the correctness of the latter reading. The Dekhan and Gugarat MSS., including K., read agramyabhog?t 0 agramyabhogi.
16. I adopt the readings of the Dekhan MSS., aparigraha’ (for apratigrahah) and pravraget (for parivraget). The rule for the ceremony is given below, II, 10, 17.
18. This is Govinda’s explanation of sikhamundah, the reading of all MSS,
8 2
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19. He shall wear a cloth to cover his nakedness.
20. He shall reside in one place during the rainy season.
21. He shall wear a dress dyed yellowish-red.
.22. He shall go to beg when the pestle lies motionless, when the embers have been extinguished, and when the cleaning of the dishes has been finished.
23. With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings.
24. He shall carry a cloth for straining water for the sake of purification.
25. He shall perform the necessary purifications with water which has been taken out (of a well or tank) and has been strained.
26. (Ascetics shall) say,‘ Renouncing the works taught in the Veda, cut off from both (worlds), we attach ourselves to the central sphere (Brahman).
27. But the venerable teacher (declares) that there is one order only, because the others do not beget offspring.
‘ 28. With reference to this matter they quote also (the following passage): ‘There was, forsooth, an Asura, Kapila by name, the son of Prahlada.
20 and 22. These two Sfitras are omitted in K. and M., which give them in the passage following Sfitra 12, as well as in the Dekhan and Gugardt MSS.
24. See below, II, 10, 17, 11. Govinda explains pavitra, ‘a cloth for straining water,’ by ‘a bunch of Kusa grass for removing insects from the road.’
25. According to Govinda such water is to be used for washing off the stains of urine &c., not for drinking.
26. This Stra is again omitted in the MSS. of the text. M. and K. give it in the passage following Sftra 12.
27. Gautama III, 36.
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2.
Striving with the gods, he made these divisions. A wise man should not take heed of them.’
29. Because no (other meaning is) perceptible, (the text) ‘Four paths,’ &c., refers to sacrificial rites, (viz.) to Ish¢is, animal sacrifices, Soma sacrifices, Darvihomas.
30. With respect to this (question the following verse also) is quoted: ‘That eternal greatness of the Braéhmama is neither increased by works, nor diminished. The soul khows the nature of that (greatness); knowing that, he is not stained by evil deeds.’
31. If he says that, (let him reflect on the fol- -lowing verse): ‘He who knows not the Veda, does not at death think of that great, all-perceiving soul, through which the sun, resplendent with brilliancy, gives warmth, and the father has a father through the son at his birth from the womb.’
If he says that, (let him reflect on the fol- -lowing verse): ‘He who knows not the Veda, does not at death think of that great, all-perceiving soul, through which the sun, resplendent with brilliancy, gives warmth, and the father has a father through the son at his birth from the womb.’
32. (Moreover), ‘Those who, being neither true Brahmazas nor performers of Somia sacrifices, work not for that which fs near, nor for that which is far, take hold of the word and with sinful (speech) ignorantly perform the rites.’
33. There are innumerable (passages in the Veda) which refer to the debts (to be paid by a Brahmaza), such as, ‘May I obtain, O Agni, immor-
30-31. Taitt. Brahmama ITI, 12, 9, 7.
32. Rig-veda X, 71, gy. My rendering of the difficult verse is merely tentative, and I have left out the word sirik, for which I am as little able as other Sanskritists to offer a safe explanation. The general meaning of the verse, I think, bas been rightly understood by Séyaza and Govinda, who both say that it contains a reproach, addressed to those Brahmazas who, contented with the letter of the Veda, do not master its meaning.
33-34. The commentary omits these two Sfitras, which, however, seem necessary for the completion of the discussion. The
262 BAUDHAYANA. II, 6, rr:
tality through offspring ;? ‘A Brahmaza on being born, (owes) a son to his ancestors,’ &c.
34. ‘Those dwell with us, who fulfil the following (duties), the study of the three Vedas, the studentship, the procreation of offspring, faith, austerity, sacrificing, and giving gifts; he who praises other (duties) becomes dust and perishes.’
Prasna II, ApuyAya 7, KaworkA 12.
1. Now we will explain the oblations (offered) to the vital air (praza) by S4linas (householders) and Y4y4varas (vagrants), who sacrifice to the soul.
2. At the end of all the necessary (daily rites), let him sit down, facing the east, in a place that has been well cleaned and smeared with cowdung ; next let him worship that prepared (food) which is being brought, (saying), ‘Bhds, Bhuvak, Svak, Om,’ (and then) remain silent.
3. (Next) he pours water round the food which has been placed (before him), turning his right hand towards it, and reciting the Mahavy4hr“tis; (afterwards), continuing to hold (the dish) with his left hand, he first drinks water, (saying), ‘Thou art a substratum for ambrosia,’ and (finally) offers five oblations of food to the vital airs, (reciting the second occurs also Apastamba II, 9, 24, 8. , hough Baudhayana does not express himself as clearly as Apastamba, he disapproves, as it would seem, like the latter, of the opinion of those who gave an undue preference to asceticism at the expense of married life, the order of the householders.
12. 1. The Pran4gnihotra is alluded to by Apastamba II, 7, 17, 16. Regarding the terms Salina and Y4yavara, see below, III, 1, 3-4.
3. The Mahavy4hrrtis are the Mantras given Taittiriya Aranyaka X, 2. The second Mantra is found Taittirtya Aranyaka X, 32, and
12. 1. The Pran4gnihotra is alluded to by Apastamba II, 7, 17, 16. Regarding the terms Salina and Y4yavara, see below, III, 1, 3-4.
3. The Mahavy4hrrtis are the Mantras given Taittiriya Aranyaka X, 2. The second Mantra is found Taittirtya Aranyaka X, 32, andp. 263 texts), ‘Full of reverence, I offer ambrosia to Praza; mayest thou propitiously enter me, not in order to burn me. To Prdza, Svaha!’ &c.
4. After offering the five oblations of food to the vital airs, let him finish his meal silently. Meditating in his heart on the lord of created beings, let him not emit speech while (eating).
5. If he emits speech, he ‘shall ‘mutter ‘ Bhis, Bhuvah, Sva#, Om,’ and afterwards continue to eat.
6. Now they quote also (the following rule): ‘ If he sees (bits of) skin, hair, nail-(parings), insects, or the dung of rats (in his food), he shall take out a lump, sprinkle that spot with water, scatter ashes on it, again sprinkle it with water, and use (the remainder of the food), after it has been declared fit (for use).’
7. Now they quote also (the following verse): ‘He shall eat, seated with his face towards the east, silent, not despising his food, not scattering (fragments on the ground), and solely attend (to his dinner); and, after he has eaten, he shall touch fire.’
8. He shall not cut off with his teeth (pieces from) eatables (that must be swallowed) entire, (such as) cakes, bulbs, roots, fruit, and flesh.
g. (Let him) not (eat) to repletion.
10. After (dinner) he shall drink water, (reciting the text), ‘Thou art a covering for ambrosia, and stroke (the region of) the heart, (saying), ‘Thou art the bond that connects the vital airs; (thou art)
the third ibid. X, 34. The translation of the Mantras follows Govinda, who somewhat differs from Sayama.
6. Vasishéha XIV, 23. 4. Vishnu LXVIII, 40-43.
9. Vishzu LXVITII, 47.
10. The first text is found Taittirtya Arawyaka X, 35, and ‘the second ibid. X, 37. I translate the first according to Govinda.
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Rudra and Death; enter me; mayest thou grow through this food.’
11. After sipping water a second time, he allows (the drops from) the hand to flow on the big toe of his right foot (and recites the following text): ‘May the male be pleased, he who is of the size of a thumb, who occupies (a space of the size of) a thumb, who is the lord of the whole world, masterful, and the enjoyer of the universe.’
12. Let him perform the subsequent consecration (anumantraza) of the (food which has been) offered, with raised arms, (and let him recite) the five (texts beginning), ‘ With faith, worshipping Praza, (I have) offered ambrosia; mayest thou increase Praza through this food,’
13. (And let him address the soul with the last text of the Anuvd4ka), ‘(May) my soul (gain) immortality in the universal soul.’
14. And let him (meditate on his) soul (as) united with the imperishable (syllable Om).
(And let him address the soul with the last text of the Anuvd4ka), ‘(May) my soul (gain) immortality in the universal soul.’
14. And let him (meditate on his) soul (as) united with the imperishable (syllable Om).
15. He who sacrifices to the soul, surpasses him who offers all sacrifices.
PRASNA II], ApuyAyva 7, KawoikA 13.
1. Now they quote also (the following verse): ‘As cotton and reeds, thrown into a fire, blaze up, even so all the guilt of him who sacrifices to the soul is consumed ;’
11. Taittiriya Aranyaka X, 38. The individual soul which resides in the heart is here identified with the universal soul; see also Kathaka Upanishad IV, 12.
¥2-13. Taittirtya Aranyaka X, 36.
14. The syllable Om is Brahman, the universal soul.
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2. (Moreover), ‘He who eats merely (in order to satisfy his own hunger) reaps only guilt. In vain (the fool) takes food.’
3. Let him daily, both in the morning and in the evening, sacrifice in this manner;
4. Or (he may offer) water in the evening.
5. Now they quote also (the following verses) : ‘Let him first feed his guests, next the pregnant women, then the infants and the aged, thereafter the distressed and particularly the diseased. But he who eats first, without having given (food) to those (persons) according to the rule, does not know that he is being eaten. He does not eat, (but) he is eaten.’
6. ‘Let him eat silently what remains, (after he has given their portions} to the manes, the gods, the servants, his parents, and his Gurus; that is declared to be the rule of the sacred law.’
7. Now they quote also (the following verses) : ‘Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit in the woods, thirty-two that of a householder, and an unlimited (quantity) that of a student.’
8. ‘An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat (much) ; without eating (much) they cannot do it.’
9. ‘A householder, or a student who practises
13. 2. Rig-veda X, 1147, 6, and Taittirtya Brahmaza IJ, 8, 8, 3. The words have been transposed.
5. Vasish/ha XI, 6-8; Manu III, 114-115. I write, with the Dekhan and Gugarat MSS., na sa bhunkte, sa bhugyate, instead of the senseless reading of M. and the commentary, na sa bhunkte na bhugyate.
9-10. Apastamba II, 4, 9,12, and note on II, 1, 1, 2.
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austerity by fasting, becomes an Avakirzin through the omission of the sacrifice to the vital airs ;’
10. Except when he performs a penance. In the case of a penance that (fasting) is the rule.
11. Now they quote also (the following verses) : ‘He who never eats between the morning and the evening meals, (obtains the same reward as he who) constantly fasts.’
Except when he performs a penance. In the case of a penance that (fasting) is the rule.
11. Now they quote also (the following verses) : ‘He who never eats between the morning and the evening meals, (obtains the same reward as he who) constantly fasts.’
12. ‘As in case one obtains no materials (for the sacrifice), one must mutter the sacred texts to be recited at the Agnihotra, offered in the three fires, even so one should mutter the texts to be recited at the PrazAgnihotra, when one is prevented from dining.’
13. ‘He who acts thus, will become one with Brahman.’ Thus spake Pragdpati (the lord of created beings).
Prasna II, ApuyAya 8, KaworkA 14.
1. The offering to the manes secures long life and heaven, is worthy of praise and a rite ensuring prosperity.
2. Persons who sanctify the company are, a Trimadhu, a Triz4fiketa, a Trisuparza, one who keeps five fires, and one who knows the six Angas, one who performs the vow called Siras, one who knows the Gyesh¢sasaman, (and) a Snataka ;
3. On failure of these, one who knows the (texts called) Rahasya.
14. 1. Apastamba II, 7, 16, 1-2.
2. Apastamba Il, 7,17, 22; Vasish/4a III, 19. Govinda states that the Atharvavedins know the vow called Siras; see also Vasishtha XXVI, 12, and note.
3. Govinda says that persons acquainted with the Rahasyas or
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4. The Azk-verses, the Yagus-formulas, and the SAmans (give) lustre to a funeral offering. Therefore he may feed (on that occasion) even a Sapizda relation who (knows) those (texts).
5. Let him who feeds (Brahmamas at a funeral sacrifice) cause them to hear successively the Rakshoghna Samans, the Yagus-formulas (called) Svadhavat, the Azk-verses (called) Madhu, and the (texts called) Pavitras.
6. Having invited on the day before (the Sraddha), or just in the morning, virtuous, pure (men), such as Trimadhus, who know the Vedangas and the sacred texts, who are not related by marriage, nor members of the same family, nor connected through the Veda, at least three, (but always) an odd number, the (sacrificer) makes them sit down on prepared seats, covered with Darbha grass, facing the east or the north.
7. Then he offers to them water mixed with sesamum seed, adorns them with scents and garlands (and says), ‘I wish to offer oblations in the fire.’
Aranyakas are preferable to those mentioned in the preceding Sftra, and thus the order must be reversed.
4. Apastamba Il, 7,14, 5-
5. The texts on which the Rakshoghna Samans are based occur Sama-veda I, 1, 1, 3, 4-6; the Svadh4vat Yagus, Taitt. Brahmana I, 3,10, 2; the Madhu R&as, Rig-veda I, 90, 6; and the three Pavitras, Taitt. Brahmama I, 4, 8, 2.
4. Apastamba Il, 7,14, 5-
5. The texts on which the Rakshoghna Samans are based occur Sama-veda I, 1, 1, 3, 4-6; the Svadh4vat Yagus, Taitt. Brahmana I, 3,10, 2; the Madhu R&as, Rig-veda I, 90, 6; and the three Pavitras, Taitt. Brahmama I, 4, 8, 2.
6. Apastamba II, 7,14, 5. All the MSS., including those of the commentary, read yonigotramantrasambandhan instead of yonigotramantrasambandhan. But the explanation of gotrasambandhas by asagotraf shows still a faint trace of the former existence of the reading which I have restored conjecturally and translated. Its correctness is proved by the parallel passage of Apastamba.
7. Vishau LXXIII, 12-13; Manu III, 208-211. The Agnimukha
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When he has received permission (to do so), he heaps fuel on the sacred fire, scatters Kusa grass around it, performs (all the ceremonies) up to the end of the Agnimukha, and offers three burnt oblations of food only, (reciting the following texts): ‘To Soma, accompanied by the manes, Svaha!’ ‘To Yama, accompanied by the Angiras and. by the manes, Svaha!’ ‘To Agni, who carries the offerings to the manes, who causes sacrifices to be well performed, Svaha !’
8. He shall make these three oblations with food only which has been sprinkled with the remainder of the (clarified butter).
9. Let him give a cake of food to the birds.
10. For it is declared in the Veda, ‘The manes roam about in the shape of birds.’
11. Next he touches the (other food) with his hand and with the thumb,
12. (And recites the following texts): ‘ Fire sees thee, who art co-extensive with the earth, the Azkverses are thy greatness, lest the gift be in vain; the earth is the vessel for thee, the sky the cover; I offer thee in the mouth of Brahman, I offer thee in the Praza and the Apdna of learned Brahmazas; thou art imperishable, mayest thou never fail to (the manes of our) fathers yonder, in the other world.’ ‘Air hears thee, who art co-extensive with the middle sphere, is a term denoting all the preliminaries which precede the Pradhanahoma of a ceremony. The Dekhan and Gugaraét MSS. read 4gyasya instead of annasyaiva. 8. Clarified butter is necessary for the rites included in the Agnimukha. 12. The Mantras are addressed to the food which is to be offered.
II, 8, 1g. SRADDHAS. 269
the Yagus-formulas are thy greatness, lest the gift be in vain; the earth is the vessel for thee, the sky the cover; .... mayest thou never fail to the (manes of our) grandfathers yonder, in the other world.’ ‘The sun reveals thee, who art co-extensive with the sky, the Sdmans are thy greatness, lest the gift be in vain; .... mayest thou never fail to the (manes of our) great-grandfathers yonder, in the other world.’
Prasna II, ApuyAya 8, KawoiKA 15.
1. Now indeed (that) happens (also which the following verses teach):
2. ‘Let him sprinkle that food with the remainder of the burnt oblations. But what is given without (touching it with) the thumb does not gladden the manes.’
1. Now indeed (that) happens (also which the following verses teach):
2. ‘Let him sprinkle that food with the remainder of the burnt oblations. But what is given without (touching it with) the thumb does not gladden the manes.’
3. ‘The malevolent Asuras seek an opportunity (to snatch away) that food intended for the manes, which is not supported with both hands.’
4. ‘The YAtudhanas and Pisd&as, who receive no share, steal the food if sesamum grains are not scattered (on the seats of the guests), and the Asuras (take it) if (the host) is under the sway of anger.’
5. ‘Ifa person dressed in reddish clothes mutters prayers, offers burnt oblations, or receives gifts, the sacrificial viands, offered at sacrifices to the gods or to the manes, do not reach the deities.’
15. 2. Manu III, 215. See also above, II, 8, 14, ro.
3. Vasishfha XI, 25.
4. Vishnu LXXIII, 11; Manu III, 229.
5. Govinda states that the rule is intended to teach that the sacrificer and the guests at a Sraddha must be dressed in white,
p. 15
6. ‘If gifts are given or received without (touching them with) the thumb and, if one sips water standing, (the performer of the act) is not benefited thereby.’
7. At the beginning and at the end (of a Sraddha) water must be given (to the guests).
8. In every case the muttering (of sacred texts) and the other (necessary acts must be performed) according to the rule.
9. The remaining (rules) have been prescribed (in the section) on the burnt oblations on Ashéak& (days).
10. ‘He shall feed two (Brahmamas) at the offering to the gods and three at the offering to the manes, or a single man on either occasion. Even a very wealthy man. shall not be anxious (to entertain) a large company.’
11. ‘A large company destroys these five (advantages), the respectful treatment (of the invited guests, the propriety of) time and place, purity and (the selection of) virtuous Brahmaza (guests); therefore he shall not invite (a large number).’
12. ‘In front (feed) the fathers of the (sacrificer), to the left the grandfathers, to the right the greatgrandfathers, and at the back those who pare off (portions) from the cakes,’
and that ascetics are not to be invited. But see Vasish¢sa XI, 17, 34-
4. Vishnu LXXIII, 12, 27, and above, II, 8, 14, 6.
9. Baudhayana Grchya-sftra II, 17, 18.
10-11, Vasishéha XI, 27-28.
12. In the beginning of the verse I read with M. and the I. O. copy of the commentary urasta pitaras tasya, and in the end with the Dekhan and Gugarat MSS. pindatakshaka#. M. reads pindatarkya, and the copies of the commentary pindodakas. Both these
p. 271
Prasna II, ApuyAya 9, KawoikA 16.
1. (Now follows some) advice for him who is desirous of offspring.
2. The two Asvins have declared, that fame is gained by the procreation (of sons);
Both these
p. 271
Prasna II, ApuyAya 9, KawoikA 16.
1. (Now follows some) advice for him who is desirous of offspring.
2. The two Asvins have declared, that fame is gained by the procreation (of sons);
3. ‘Performing acts which tend to prolong life and austerities, intent on the performance of the private recitation. and of sacrifices, and keeping his organs in subjection, let him carefully beget offspring in his own caste.’
4. ‘From his birth a Brahmaza is loaded with three debts; these let him pay. A prudent man is free from doubts regarding the sacred law.’
5. ‘If he worships the sages through the study of the Veda, Indra with Soma sacrifices, and the manes of his ancestors through (the procreation of) children, he will rejoice in heaven, free from debt.’
6. ‘ Through a son he conquers the worlds, through | a grandson he obtains immortality, but through his ‘ son’s grandson he ascends to the (highest) heaven.’ ‘ (All that) has been declared in the Veda.
7. The Veda shows the existence of the three debts in the following (passage): ‘A Bréhmama is born loaded with three debts; (he owes) the studentship to the sages, sacrifices to the gods, and a son to the manes;’
readings are clearly corrupt, and so is the var. lect. of the Grzhyasamgraha, quoted in the Petersburg Dictionary, pindatarkukah. Pindatakshak4¥, ‘the cutters or parers of the cakes,’ is appropriate, ’ because the remoter ancestors, who, as Govinda too declares, are meant by the term, obtain the fragments of the funeral cakes.
6. Vasishéha XVII, 5.
7. Vasish/ha XI, 48. After this Sftra the MSS. of the text
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8. Through the procreation of a virtuous son he saves himself.
9. He who obtains a virtuous son saves from the fear of sin seven in the descending line and seven in the ascending line, (viz.) six others (in each), himself being the seventh.
10. Therefore he obtains a reward if he begets issue.
11. Therefore he should sedulously beget offspring, insert the following corrupt passage: bandham rizamoksham pragays kayattam pi/rinim knukarshasabdas ha pragdyam darsayati' anutsannaf pragAvan bhavati | ya vad enam prag&nugrzhzite tavad akshayam lokam gayati. The commentary does not notice it, and it seems to me that it needlessly interrupts the context.
The commentary does not notice it, and it seems to me that it needlessly interrupts the context.
rr. M. and K. add to this Sftra, 4tmanaf phalalabh4ya, ‘in order to gain a reward for himself.’ The same two MSS., further, insert the following SQtras: tasm4t putram kotpAdyatm4nam evotpadayatitit vigviayate 4tma vai putrandmésiti tevam dvittya 4tma givaté drash/avyo yak putram utpadayati 1sa tathd bhavati | tasman natmé4 kvafid akshetra utsrashéavyah| 4tmanam avamanyate hi! yathatm4nam utp4dayati sa tath4 bhavati| tasm4d 4dita eva kshetram anviékhet sarvavarne samskritam upadesena | tasmin darasamyoge pragém utpaddayed i! ‘ Therefore (they say) that he who begets a son produces even his own self; and it is declared in the Veda, “Thou art self, called a son.” Thus he who begets a son will see, during his lifetime, a second self. He becomes like him. Therefore one’s own self must not be begotten on an unworthy female. For (he who does that) despises himself. He becomes even so, as he produces himself. Therefore (every man), each in his own caste, should first look out for a female who has been sanctified according to the injunction (of the sacred texts). Taking her to be his wedded wife, he shall beget a son.’ It is possible that this passage really belongs to Baudhdyana, for it is written in the usual style of our Sftra, and the last word of this passage as well as of Stra 11, as given in the Dekhan MSS., is utpAdayet. But it is not absolutely required by the context, and the com- -mentary too omits it.
p. 273
12. Through the application of medicines and sacred texts.
13. The advice to him (who is intent on the procreation of children) is given in agreement with the revealed texts.
14. For it produces results in the case of all the castes. |
Prasna II, ApuyAya 10, KawoikA 17.
1. Now we will explain the rule for entering the order of ascetics (samnydsa).
2. Some (teachers say), ‘ He who has finished his studentship may become an ascetic immediately on (the completion of) that.’
3. But (according to others, asceticism is befitting) for Salinas and Yay4varas who are childless ;
4. Or a widower (may become an ascetic).
5. (In general) they prescribe the profession of asceticism after the completion of the seventieth year and after the children have been firmly settled in (the performance of) their sacred duties.
6. Or a hermit in the woods (may become an
13. I read with M., whose reading is confirmed by the explanation given in the commentary, tasyopadesak srutisimdnyenopadisyate. The other MS. reads tasyopadesena, and in the text of the commentary the first word is left out.
17. 2. Gautama III, 1.
3. Regarding the two terms Salina and Y4yavara, see below, III, 1, 3-4.
4. Vidhura, translated, according to Govinda’s explanation, by ‘widower,’ perhaps includes all persons who have been separated from their families,
17. 2. Gautama III, 1.
3. Regarding the two terms Salina and Y4yavara, see below, III, 1, 3-4.
4. Vidhura, translated, according to Govinda’s explanation, by ‘widower,’ perhaps includes all persons who have been separated from their families,
6. Regarding the ceremonies to be performed by hermits in the wood, see above, II, 6, 11, 15, and below, ITI, 3.
[14] Tp. 17 ascetic) on finishing the (special) ceremonies (prescribed for him).
7. ‘That eternal greatness of the Brahmama is neither increased nor diminished by works. The soul knows the nature of that (greatness). He who knows that, is not stained by evil deeds.’
8. ‘It leads to the cessation of births.’
9. ‘ The eternal one leads (him) to glory.’ The greatness (of asceticism is declared by these passages).
10. After having caused the hair of his head, his beard, the hair on his body, and his nails to be cut, he prepares
11. Sticks, a rope, a cloth for straining water, a water vessel, and an alins-bowl.
12. Taking these (implements, let him go) to the extremity of the village, or to the extremity of the boundary (of the village), or to the house where the sacred fires are kept, partake of a threefold (mixture of) clarified butter, milk, (and) sour milk, and (afterwards) fast ;
13. Or (he may partake of) water.
14. (Saying), ‘Om, Bhd&, I enter the SAvitri, tat savitur varezyam; Om, Bhuvad, I enter the SAvitrt, bhargo devasya dhimahi; Om, I enter the Savitri, dhiyo yo nah pragodayat;’ (he shall recite the SAvitri) foot by foot, half-verse by half-verse, (and finish by repeating) the whole or the parts (of the verse).
4. See above, II, 6, 11, 30. 11. YAg#avalkya III, 58-60.
14. This part of the ceremony is called Sévitripravesa, ‘ entering the Savitri’ According to the Dharmasindhu, fol. 84 a, 1. 8, the last Mantra is ‘Om, BhO#, Bhuvak, Svah, I enter the Savitri; we meditate on that adorable light of divine Savitrz, who may impel our thoughts.’
II, 10,17. RULES FOR ENTERING ORDER OF ascenic& 727 5 g P
15. It is declared in the Veda, ‘ Entering onde Ry after order, (man) becomes (one with) Brahman.’
16. Now they quote also (the following verse) : ‘He who has passed from order to order, has offered burnt oblations and kept his organs in subjection, becomes afterwards, tired with (giving) alms and (making) offerings, an ascetic.’
17. Such an ascetic (becomes one with) the infinite (Brahman).
18. Before the sun sets, he heaps fuel on the GArhapatya fire, brings the AnvahdryapaZana fire (to the spot), takes the flaming Ahavantya fire out (of the Garhapatya), melts butter on the Garhapatya fire, cleanses it (with Kusa grass), takes four times (portions of it) in the sacrificial spoon (called Srué), and offers in the Ahavantya fire on which sacred fuel has been heaped, (four times) a full oblation, (saying), ‘Om, Svaha!’
19. It is declared in the Veda that this (offering is) the Brahmanvadhdana (putting fuel on the sacred fires for the sake of the universal soul).
20. Now in the evening, after the Agnihotra has been offered, he scatters grass to the north of the GArhapatya fire, places the sacrificial vessels in pairs, the upper part turned downwards, on it, strews Darbha grass to the south of the Ahavantya fire on the seat destined for the Brahman priest, covers
16. Manu VI, 34.
18. Anvah4ryapagana is another name of the so-called Dakshinigni, in which the sacrificial viands are cooked. The cleansing of the butter (utpavana) is performed by taking hold of the ends of blades of Kusa grass and dipping the bent middle part into the melted butter and then drawing it upwards. A full burnt oblation (piirzdhuti) consists of a whole spoonful. As four spoonfuls are to be taken out, it follows that four oblations are to be offered.
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it with the skin of a black antelope, and remains awake during that night.
21. A Brahmaza who, knowing this, dies after fasting during the night of Brahman and repositing within himself the sacred fires, conquers all guilt, even (that of) killing a Brahmama.
22. Then he rises in the muhfrta sacred to Brahman, and offers the early Agnihotra just at the (appointed) time.
23. Next, after covering the (part of the altar called) Przsh¢Ay4 and bringing water, he prepares (an offering) to (Agni) Vaisvanara (which is cooked) in twelve potsherds, That (well-)known Ishéi is the last (which he performs).
24. Afterwards he throws the sacrificial vessels, which are rieither made of earth nor of stone, into the Ahavantya fire,
25. (And) throwing the two Aramis into the GAarhapatya fire (with the words), ‘May ye be of one mind with us,’ he reposits the sacred fires in himself. ;
26. (Reciting the sacred text), ‘O Fire, that body of thine, which is fit for the sacrifice,’ he inhales the smell of (the smoke of) each fire thrice three times.
27. Then, standing within the sacrificial enclosure, (he says) thrice in a low voice and thrice aloud, ‘Om, Bhs, Bhuvas, Svak, I have entered the order of ascetics, I have entered the order of ascetics, I have entered the order of ascetics.’ .
21. The night during which the ascetic keeps watch near the fires is called ‘the night of Brahman.’ _ 25. The Aramis are the two pieces of wood used for producing fire by friction, Taittirtya Samhita I, 3, 7, 1-2,
Ii, 10,17. RULES FOR ENTERING ORDER OF ASCETICS. 277
28. It is declared in the Veda, ‘The gods are trebly true.’ .
29. (Finally) he pours out as much water as will fill his joined hands, (saying), ‘I promise not to injure any living being.’
30. Now they quote also (the following verse) : ‘An ascetic who roams about after having given a promise of safety to all living beings, is not threatened with danger by any creature.’
31. (Henceforth) he must restrain his speech.
Now they quote also (the following verse) : ‘An ascetic who roams about after having given a promise of safety to all living beings, is not threatened with danger by any creature.’
31. (Henceforth) he must restrain his speech.
32. He grasps his staff, (saying), ‘(Thou art my) friend, protect me.’
33. He takes the rope, (reciting the verse), ‘The brilliant light,’ &c.
34. He takes the cloth for straining water, (reciting the text), ‘With which means of purification the gods,’ &c.
35. He takes the waterpot, (reciting the verse), ‘Through that light, by which the gods rose on high,’ &c.
36. He takes the alms-bowl, (reciting the Vyahrttis).
37. Taking with him the staves, the rope, the
28. Taittiriya Aranyaka II, 18, 6.
2g. All gifts must be confirmed by a libation of water, which in other cases is poured into the hand of the recipient. The ceremony proves more clearly even than the numerous other passages of the Smritis, in which ascetics are exhorted to abstain from injuring living beings, that the so-called ahims4 doctrine is not of Buddhistic, but of Braéhmanical origin.
30. Vasishtha X, 1-2. 31. Gautama III, 17.
33. Taittirtya Brahmaza III, 7, 8, 1.
35. Taittiriya Samhita V, 7, 2, 2.
37. The Surabhimatt occurs Taittirfya Bréhmawa III, 9, 7, 5. For the other texts named, see above, II, 4, 7,2. The Tarpasa has been fully described above, II, 5, 9-10.
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cloth for straining water, the waterpot, (and) the alms-bowl, he goes where water (is to be obtained), bathes, sips water, (and) washes himself, (reciting the verses called) Surabhimatt, Abling4s, V4ruzis, Hiranyavarnas, and Pavamdnis. Entering the water, he performs sixteen suppressions of the breath, (mentally repeating) the Aghamarshaza hymn, ascends the bank, wrings out his dress, puts on another pure dress, sips water, takes the cloth for straining, (saying), ‘Om, Bhd, Bhuvas, Svak,’ and performs the Tarpaza (with the following texts), ‘Om, Bhdé, I satiate, ‘Om, Bhuvak —, Om, Svak —, Om, Mahak —, Om, Ganak —, Om, Tapak —, Om, Satyam —.’
38. He takes up as much water as his joined hands will hold for the manes, (and satiates them with it) exactly in the same manner as the gods, (saying), ‘Om, Bhai% Svadh4, Om, Bhuvas Svadha,’ &c.
39. Then he worships the sun, (reciting) the two verses (which begin), ‘Ud u tyam kitram,’ &c.
40. (Saying), ‘Om, this (syllable Om), forsooth, is Brahman; this (syllable) which sheds warmth is light; this which gives warmth is the Veda; this must be known as that which sheds warmth;’ he thus satiates the soul (and afterwards) worships the soul (with these texts), ‘ The soul (is) Brahman, (is) light.’
38. ‘In the same manner as the gods,’ i. e. without passing the sacred string over the right shoulder—Govinda.