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 11 of 13
‘In the same manner as the gods,’ i. e. without passing the sacred string over the right shoulder—Govinda.
40. The Gugarat and Dekhan MSS., including K., place after the first Om two additional Mantras, ‘Brahman (is) Om; this universe (is) Om.’ The object of the Mantras given in the Madras MSS. is to identify the Prazava with the Brahman, the sun, and the Veda.
II, ro, 18. RULES FOR AN ASCETIC. 279
41. Let him repeat the SAvitrt one thousand times, or one hundred times, or an unlimited number of times.
42. (Saying), ‘Bhd, Bhuvak, Suvaz,’ he takes up the cloth for straining, (and) fetches water.
43. Let him not,.(at any period) after that (moment), sip water which has not been drawn up (from a well and the like), which has not been strained, and which has not been completely cleansed. .
44. Let him not wear any longer a white dress.
45. (He may carry) one staff or three staves.
Prasna II, ApuyAyva 10, Kawo1KA 18.
1. Now the following vows are (to be kept by an ascetic) :
2. Abstention from ‘injuring living beings, truthfulness, abstention from appropriating the property of others, continence, (and) liberality.
3. There are five minor vows, (viz.) abstention from anger, obedience towards the Guru, avoidance of rashness, cleanliness and purity in eating.
4. Now (follows the rule for) begging. Let him
43. Manu VI, 46. AparipfitabhiZ, ‘which has not been completely cleansed,’ probably refers to the so-called drzsh¢ya paripavana, ‘carefully looking at it in order to see if any living being remains in it.’
18. 2. The five vows (vratas) named here are the principal ones. As to the vow of ‘liberality’ Govinda remarks that though the ascetic possesses no ‘store’ and no property in the ordinary sense of the word, still he can have books and give those away.
3. ‘ Avoidance of rashiness,’ i.e. committing any act which might destroy life.
4. ‘When the Vaisvadeva offering has been finished,’ i.e. when people have had their dinner; see also Vasishéha X, 7.
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ask Brahmamas, both those who have houses (s4lina) and those who lead a wandering life (y4y4vara), for alms, when the Vaisvadeva offering has been finished.
5. Let him ask (for it), prefacing (his request with the word) Bhavat. ~
6. Let him stand begging no longer than the time required for milking a cow.
7. When he returns from begging, he lays (the alms) down in a pure place, washes his hands and feet, and announces (what he obtained) to the sun, (reciting the text), ‘Ud u tyam 4itram, &c. He (also) announces it to Brahman (with the text), ‘The first-born Brahman,’ &c.
7. When he returns from begging, he lays (the alms) down in a pure place, washes his hands and feet, and announces (what he obtained) to the sun, (reciting the text), ‘Ud u tyam 4itram, &c. He (also) announces it to Brahman (with the text), ‘The first-born Brahman,’ &c.
8. It is declared in the Veda, ‘After the Brahmadhana the sacrificer himself (contains) the sacrificial fires. His respiration (praza, represents) the GAarhapatya fire, the air that goes downwards (apana, represents) the Anvaharyapaéana (or Dakshiva) fire, the circulation in the body (vy4na, represents) the Ahavantya fire, the cerebral circulation (udina) and the abdominal circulation (samana, represent) the Sabhya and Avasathya fires. These five fires are abiding in the soul. He (therefore) offers (the oblations) in the soul alone.’
9. ‘This sacrifice, offered in the soul, which is located in and based on the soul, leads the soul to happiness.’
10. Giving, compassionately, portions (of his food) to the living beings, and sprinkling the re-
7. The second text occurs repeatedly in the Taittirlya-veda, e.g. Taittirlya Aramyaka X, 1, 10.
8. Regarding the BrahmAdh4na, see above, II, 10, 17, 19.
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mainder with water, he shall eat it as if it were a medicine.
11. After he has eaten and sipped water, he mutters (the texts), ‘Out of darkness we,’ &c., (and), ‘My speech resides in the mouth,’ &c., and worships the sun with the (verse called) Gyotishmatt.
12. Let him ‘eat food, given without asking, regarding which nothing has been settled: beforehand and which has reached him accidentally, so much only as is sufficient to sustain life.
13. Now they quote also (the following verses) : ‘Eight mouthfuls (make) the meal of an ascetic, sixteen (that) of a hermit in the woods, thirty-two (that) of a householder, an unlimited (quantity that) of a student,’
14. ‘Alms (may) either (be obtained) from (men of) the three castes, or the food (given) by a single Brahmavza (may be eaten); or (he may obtain food) from (men of) all castes, and not (eat) that given by a single Brahmaza.’
15. Now they quote (the following special rules) for the case that the teachers explain (the doctrine) of the Upanishads: ‘Diligently standing (in the day-time), keeping silence, sitting (at night) with crossed legs, bathing three times a day, and eating
11. The first text occurs frequently in the Taittirty< a-veda, e.g. Taittirtya Samhita IV, 1, 7,4; the second, Taittiriya Aranyaka X,
72. The Gyotishmatt is, according to Govinda, the first of the two Mantras quoted.
12. According to Govinda this verse gives the opinion of ‘some’ teachers, not the author’s. Asamk/iptam, ‘regarding which nothing has been settled beforehand,’ indicates, according to Govinda, that the ascetic must not even mentally determine what he is going to eat.
13. See above, II, 7, 13, 7.
282 BAUDHAYANA. II, ro, 18.
Asamk/iptam, ‘regarding which nothing has been settled beforehand,’ indicates, according to Govinda, that the ascetic must not even mentally determine what he is going to eat.
13. See above, II, 7, 13, 7.
282 BAUDHAYANA. II, ro, 18.
at the fourth, sixth, or eighth (meal-time only), he shall subsist entirely on (rice) grains, oil-cake, food prepared from barley, sour milk, (and) milk.’
16. It is declared in the Veda, ‘On that (occasion) he shall rigidly keep silence; pressing the teeth together he may converse, without opening his mouth, as much as is necessary with teachers deeply versed in the three Vedas (and) with ascetics possessing a great knowledge of the scriptures, not with women, nor when he would break (his vow).’
17. (Let him keep) only one of (the rules which enjoin) standing (in the day-time), rigid silence, and sitting (at night) with crossed legs; let him not keep all three together.
18. It is declared in the Veda, ‘And he who has gone there may eat, in times of distress, a small quantity of the food prescribed by his vow after (having partaken of other dishes), provided he does not break (his vow).’
19. ‘ Eight (things) do not cause him who is intent on standing (in the day-time), keeping rigid silence, sitting (at night) with crossed legs, bathing three times a day, and (eating) at the fourth, sixth, or eighth meal-time only, to break his vow, (viz.) water, roots, clarified butter, milk, sacrificial food, the wish of a Brahmawza, an order of his teacher, and medicine.’
20. Let him mutter the (Mantras which must be
18, ‘The meaning is, that in times of distress, having partaken at his pleasure (of other food), he may afterwards eat of one (of the substances mentioned above, viz.) rice-grains and the rest.’— Govinda.
1g. All the MSS. except M. have snéna, ‘bathing,’ instead of sthana, ‘standing (in the day-time),’ though the reading is clearly wrong.
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recited at the) Agnihotra, in the evening and in the morning,
21. After performing his evening devotions by (reciting the verses called) Varumts, and his morning devotions by (reciting the verses called) Maitrts.
22. ‘An ascetic shall keep no fire, have no house, no home, and no protector. He may enter a village in order to collect alms, and emit speech at the private recitation of the Veda.’
23. Itis declared in the Veda, ‘Limited in number are the Azk-verses, limited in number are the SAmans, limited is the answer (of the Adhvaryu priest).’
24. ‘ Thus (an ascetic) shall not give up the Veda, (but live), until he is liberated from the body, at the root of the tree.’
25. ‘The tree (is) the Veda; the syllable Om is its root; the syllable Om is the essence of the Veda.’
26. ‘Meditating on the syllable Om, he becomes
21. The Maitris occur Taitt. Samhita ITI, 4,11, 5, and the VAruzis follow them immediately.
22. Apastamba II, 9, 21, 10.
‘The tree (is) the Veda; the syllable Om is its root; the syllable Om is the essence of the Veda.’
26. ‘Meditating on the syllable Om, he becomes
21. The Maitris occur Taitt. Samhita ITI, 4,11, 5, and the VAruzis follow them immediately.
22. Apastamba II, 9, 21, 10.
23. This and the next Sftras are intended to teach that ascetics may limit their private recitation to the repetition of the prazava, ‘the syllable Om.’ According to Govinda the passage of the Veda quoted refers originally to the Katurhotarah, which the Taittirfya Brahmaaa II, 2, 1, 4, and III, r2, 5, 1 identifies with the Brahman, and where the pratigara, the answer of the Adhvaryu priest, is ‘Om hotah’ (Aitareya Brahmama V, 25).
24. I have taken vriksham@llikovedasamny4st to. stand for vrzksham(lliko avedasamnyast. For the vedasamnydsa, ‘giving up the Veda,’ is not permitted to an ascetic; see e. g. Vasish/ha X, 4. But even without the negative particle vedasamnyast may convey a sense not opposed to the general teaching of the Smrvtis. For it may be. taken to mean ‘abandoning (the recitation of other portions of) the Veda.’
284 BAUDHAYANA. Ill, x.
fit (to be united with) Brahman.’ Thus spake the lord of created beings.
27. Let him cleanse the vessel of Brahman with the seven Vy4hr‘tis.
Prasna III, ApuyAya 1.
1. Now, therefore, (we will speak) of those who desire (to fulfil) the duties of S4linas (dwellers in houses), YayAvaras (wanderers), and akragaras (circle-goers), who subsist by nine (different) means of livelihood.
2. The term ‘livelihood’ (vrztti) is used because they subsist thereby (tadvartanat).
3. The word Salina (is used) because they dwell in houses (sla).
4. To be a YAyAvara (means that one) goes on by means of a most excellent livelihood (vrzttya varayA yAti).
5. The term Xakrafara is derived from going by turns (to the houses of rich men).
6. We will explain those (above-mentioned means .of livelihood) in their proper order.
7. They are nine, (viz.) Shazaivartani, Kauddali, Dhruva, Sampraksh4lani, Samfh4, PAlant, Siloz£24, Kapot4, and Siddho#£ha.
24. Govinda is uncertain if the term brahmabhagana, ‘the vessel of Brahman,’ refers to the alms-bowl or to the body of the ascetic. Probably both are meant, and the Sfitra is intended to prescribe the frequent recitation of the Vy4ahritis in addition to the syllable Om.
1. 5. Govinda says that Xakragara is another name for Y4yavara, and that anukramaéarana, ‘going by turns,’ means going successively to the houses of Brahmamas, Kshatriyas, and Vaisyas.
7. The terms left untranslated are fully explained in the next
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8. (In addition) to these there is a tenth way of living, viz. forest-life.
g. (If he desires to adopt) any of the nine ways of living,
10. He causes the hair of his head, his beard, the hair on his body, and his nails to be cut, and besides gets ready (the following objects),
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8. (In addition) to these there is a tenth way of living, viz. forest-life.
g. (If he desires to adopt) any of the nine ways of living,
10. He causes the hair of his head, his beard, the hair on his body, and his nails to be cut, and besides gets ready (the following objects),
11. (Viz.) the skin of a black antelope, a waterpot, a staff, a yoke for carrying burdens, (and) a sickle. .
12. He desires to go forth, after having offered a Traidhataviya (offering) or a VaisvAnart (ish/i).
13. Now on the (following) morning, after the sun has risen, he makes the sacred fires burn brightly, melts butter on the Gérhapatya fire, cleanses it (with Kusa grass), heats the (spoons called) Srué and Sruva, cleans (them), takes out four (spoonfuls of butter) in the Srué, and offers the VAstoshpattya (oblation) in the Ahavantya fire according to (the rules of his) Satra.
chapter. All the MSS. read kauntaéli for kauddali, which occurs in the commentary alone.
11. The vivadha, ‘a yoke for carrying burdens,’ consists usually of a bamboo pole, to the ends of which two ropes are attached for fastening the loads. Kuthahért, ‘a sickle,’ seems to be the name of a particular kind of sickle, since Govinda explains it by vasavassanadatram. He adds that the term includes ‘a spade’ (kuddala) and other implements.
12. The meaning is that on the evening before his departure from the old home he is to offer the Traidhataviya-homa, According to the Srauta-sfitras (see the Petersb. Dict. s. v. traidhatavt) the latter offering always occurs at the end of a great sacrifice. Hence it is appropriate for a person who wishes to begin a new mode of life.
13. This is the leave-taking from the old dwelling.
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14. Having recited the Puronuvaky4 (verse), ‘O lord of the dwelling, permit us,’ &c., he offers (the oblation) with the Y4gy4 verse, ‘O lord of the dwelling, with thy kind company,’ &c.
15. Some (declare that) every person who has kindled the sacred fires (shall offer these Homas).
16, Others (say that) a Yaydvara alone (shall do it).
17. After departing (from his house), he stops at the extremity of the village, or at the extremity of the boundary of the village, builds there a hut or a cottage, and enters that.’
18: Let him use the skin of the black antelope and the other (objects) which he has prepared for the several purposes which they are intended to serve.
19. Known (is) the (duty of) serving the fires; known (is) the (duty of) offering the new and full moon sacrifices ; known (is) the successive performance of the five Mahayag#as; it is seen that the vegetables, which have been produced, are offered.
20. He hallows those (vegetables), either (reciting the text),‘I offer what is agreeable to all the gods,’ or silently, and cooks (them).
14. The two verses occur Taittiriya Samhita III, 4,10,1. It is specially mentioned by Sayava that the two verses have to be recited by an Agnihotrin on departing from his home.
14. The two verses occur Taittiriya Samhita III, 4,10,1. It is specially mentioned by Sayava that the two verses have to be recited by an Agnihotrin on departing from his home.
17. Ma/ha, ‘a cottage,’ is, according to Govinda, a house resting on many posts or pillars, while kuf is the simple shed with four posts and a roof of leaves.
19. The last clause, probably, is meant to prescribe a simpler form of the Vaisvadeva.
20. Govinda adds that the meaning is that the sacrificer shall eat the boiled rice in silence.
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21. For such (a man the duty of) teaching, sacrificing for others, accepting gifts, and (performing) other sacrifices (than those mentioned) ceases.
22. (The use of) sacrificial food fit to be eaten during the performance of a vow is seen;
23. That is as follows: (his food may be) mixed with clarified butter or sour milk, (it must) not (contain) pungent condiments or salt, nor meat, nor (be) stale.
24. (He shall remain) chaste, or approach (his wife) in season.
25. (It is necessary) to have the hair of his head, his beard, the hair on his body, and his nails cut on each Parva day, and the rules of purification (are obligatory on him).
26. Now they quote also (the following verses) : ‘Two kinds of purification, which the Sish¢as reverentially practise, are mentioned in the Veda,— external (purification), which consists in the removal of impure stains and foul smells, and internal (purification), which consists in the abstention from injuring live creatures.’
27. ‘The body is purified by water, the understanding by knowledge, the soul of beings by abstention from injuring, (and) the internal organ by truth.’
Prasna III, ApuyAva 2.
1. As regards (the mode of subsistence called) Shazzivartani, (that) is (as follows):
21. Govinda adds that the obligation of performing other meritorious deeds, such as digging wells and tanks (pfirta), also ceases.
24. Vasish/¢ha III, 60.
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2. He cultivates six Nivartanas (of) fallow (land) ; he gives a share to the owner (of the soil), or solicits his permission (to keep the whole produce).
3. Let him plough before breakfast with two bulls whose noses have not been pierced, not striking (them) with the goad, (but) frequently coaxing (them).
4. If he cultivates six Nivartanas i in this manner (and subsists thereby), that is (the mode of living called) Shazaivartant (subsistence on six Nivartanas).
5. (As regards the mode of subsistence called) Kauddalt, he digs up (the soil) near a water(-course or tank) with a spade, a ploughshare, or a pointed “piece of wood, sows seed, (and) grows bulbs, roots, fruit, pot-herbs, and vegetables.
6. (If he thus) cultivates (land) with a spade (and lives on its produce), that is the (mode of life called) Kauddali (subsistence by the spade).
6. (If he thus) cultivates (land) with a spade (and lives on its produce), that is the (mode of life called) Kauddali (subsistence by the spade).
7. He who lives by the (mode of subsistence called) Dhruva, wraps up his head in a white dress (saying), ‘For the sake of welfare I wrap thee up, O head,’ (and) takes the skin of a black antelope (with the words), ‘(Thou art) spiritual pre-eminence, (I take thee) for the sake of spiritual pre-eminence ;’ the Pavitra (reciting) the Ablinga texts; the waterpot (saying), ‘Thou art strength, (I take) thee for
2. 2. A Nivartana is a measure of 4000 square hastas, the ancient equivalent of the modern Bigha.
3. Identical with II, 2, 4, 21.
6. Govinda says that according to some the following ceremonies need only be performed when one goes out begging for the first time, while others insist on their being performed daily.
4. The MA&nastokiya, i.e. the text beginning ‘m4 nas toke,’
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the sake of strength ;’ the yoke for carrying burdens (saying), ‘Thou art grain, (I take) thee for the sake of prosperity;’ the staff (saying), ‘(Thou art) a friend, protect me.’
8. On leaving (his hut), he mutters. the Vy4hrtis, and (afterwards the verse used for) hallowing the quarters of the horizon, ‘ May the earth, the middle sphere, the sky, the constellations, and all the quarters of the horizon, fire, air, and sun, (may all these) deities protect me on my road.’
9. Because, after muttering the Manastoktya (text) and entering the village, he shows himself with the yoke (on his shoulder) at the door of each house, they call it ‘showing oneself.’
10. Because, if every (other) livelihood fails, he persistently (dhruvam) supports himself by this (mode of living), it is called Dhruva (the unchangeable).
11. (As regards the mode of life called) Samprakshalani, (if, in order to show that) there is no waste of the vegetable (substances) obtained nor occurs repeatedly in the Taittirfya-veda, e. g. @aitt. Samhita III, 4, 11, 2. Govinda adds that the beggar must remain silent, and not stop longer at each door than the time required for milking a cow.
10. Both the text and the scanty commentary on this Sfitra are corrupt. K. reads, vrdtter vréttair avartaydm tayaiva tasya dhruvam varttayatiti dhruveti parikirtit€; D. vrtte vrittair avarttath4, &c.;
M. vritte vritter avrittdyam avrittayam tathaiva tasya# ddhrivam varttamanad iti, &c.; C. I. vretter vritter Avartayam dvartéyam tathaiva tasyam dhruvam vartanad iti, &c. The Telugu copy omits the text. From the commentary it is clear that Govinda read at the beginning of the Sfitra ‘ vritter vritter,’ and the Telugu copy proves that ‘tayaiva’ is the correct reading. I restore the Sftra conjecturally, as follows, vvztter vritter avarttayam tayaiva tasya dhruvam vartanad iti dhruveti parikirtita.
11. I read, samprakshalaniti | utpannanam oshadhiném prakshe-
(14] U
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I restore the Sftra conjecturally, as follows, vvztter vritter avarttayam tayaiva tasya dhruvam vartanad iti dhruveti parikirtita.
11. I read, samprakshalaniti | utpannanam oshadhiném prakshe-
(14] Up. 2 any hoarding, he turns the dishes, after washing them, upside down, (that is the livelihood called) Samprakshdlant (living by washing).
12. As to the (mode of subsistence called) Samihé, (if) he sweeps up (grain) with a broom in permitted places where (grain-bearing) plants are found, either on a road or in fields the access to which is not obstructed (by hedges), and lives on (what he has thus obtained), that (livelihood is called) Samthé (living by sweeping).
13. As to the (mode of life called) PAlant, it is also named Ahimsaka (not hurting), and the following (definition) is given. (If) he tries to obtain from virtuous men husked rice or seeds, and maintains (himself) thereby, that (is the mode of subsistence called) PAlant.
14. As to the (mode of life called) Siloz&A, (if) he gleans single ears in permitted places where (grain-bearing) plants grow, on a road or in fields the access to which is not obstructed, and supports himself by (these) gleanings, (collected) from time pazam nAstiti nikayo va bhaganani samprakshalya nyubgayattti samprakshalant » M. has nasti nifayo va, and C.I. reads also nikayo and omits ‘v4.’ The Dekhan MSS. have nAstiti Rayo va. The description is not very clear; but it seems that a person who lives by the Samprakshflanf vrtti must obtain grain and vegetables by begging in such quantities as will suffice for one meal, and prove by the way in which he treats his dishes that he has neither wasted his food nor any store remaining.
13. The translation of this Sftra is merely tentative, as the two MSS. of the commentary omit the text, and contain only a fragment of Govinda’s explanation. The latter seems to have differed from my interpretation. The text, as given by the other MSS., runs as follows: palanfty [pali°, MSS.] ahimsakety evedam uktam bhavati [°titi, M.] tushavihindms tandulan ikkhati sagganebhyo bigani va [44, D.] palayatiti palant [ph4la’, phalani, M.; p4lindé, K. D.]
ITI, 3. HERMITS IN THE WOOD. 29!
to time, that (is the mode of subsistence called) Silowkha (gleaning).
15. As to the (livelihood called) Kapota, (if) he picks up with two fingers single grains in permitted places, where (grain-bearing) plants grow, either on the road or in fields the access to which is not obstructed, that (is called), because he acts like a pigeon, Kapoté (pigeon-life).
16. As to (the mode of life called) Siddho#£Aé, (if) tired with the (other) ways of subsistence, he asks, because he has become old or diseased, virtuous men for cooked food, that (is the livelihood called) Siddho#£/a (gleaning cooked food).
17. If (he adopts) the latter, he must reposit (the sacred fires) in his soul and behave like an ascetic, except (in using) the cloth for straining water and (wearing) a reddish-brown dress.
17. If (he adopts) the latter, he must reposit (the sacred fires) in his soul and behave like an ascetic, except (in using) the cloth for straining water and (wearing) a reddish-brown dress.
18. If he subsists on the produce of the forest, (the fruits) of trees, creepers, and lianas, and of grasses, such as wild millet (sy4maka) and wild sesamum, that (is called) forest-life.
19. Now they quote also (the following verse): ‘Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to heaven,’
Prasna III, ApuyAya 38.
1. Now the hermits in the wood belong to two classes,
15. Govinda mentions a varia lectio not found in our MSS., kapotavatsamdamsini, ‘ because he pecks like a pigeon.’
16. Here as well as above, III, 1, 7, the Dekhan MSS. read siddhe&hha, ‘ begging cooked food,’ instead of siddhofikha.
3. 1. Compare for the whole Adhy4ya, Apastamba II, 9, 21, 20-23, 2. U 2
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2. Those who cook (their food), and those who do not cook it.
3. Among them, those who cook (their food are divided) into five subdivisions, (viz.) those who eat everything which the forest contains, those who live on unhusked (wild-growing grain), those who eat bulbs and roots, those who eat fruit, and those who eat pot-herbs.
4. Those who eat everything which the forest produces are, again, of two kinds: they either subsist on forest-produce generated by Indra, or on that which has been generated from semen.
5. Among these, that which has been generated by Indra (is the produce) of lianas, shrubs, creepers, and trees. Fetching (that) and cooking it, they offer the Agnihotra in the evening and in the morning, give (food) to ascetics, guests, and students, and eat the remainder.
6. That which is generated from semen is the flesh (of animals) slain by tigers, wolves, falcons, and other (carnivorous beasts), or by one of them. Fetching (that) and cooking it, they offer the Agnihotra in the evening and in the morning, give (shares) to ascetics, guests, and students, and eat the remainder.
7. Those who eat unhusked grain only, fetch rice, avoiding (husked) corn, boil it, offer the Agnihotra both in the evening and in the morning, give (food) to ascetics, guests, and students, and eat the remainder.
8. Those who eat bulbs and roots, or fruit, or pot-herbs, (act) exactly in the same manner.
9. Those (hermits) who do not cook (their food are divided into) five (classes), Unmaggakas, Prap. 293vrittasins, Mukhenddayins, Toydh4ras, and Vayubhakshas,
10. Among these, the Unmaggakas (collect and prepare their food), avoiding (the use of) iron and stone implements,
11. The Pravvzttasins take it with the hand,
12. The Mukhenddayins take it with the mouth (only, like beasts),
13. The Toy&hdaras subsist on water only,
14. And the Vayubhakshas (air-eaters) eat nothing.
The Pravvzttasins take it with the hand,
12. The Mukhenddayins take it with the mouth (only, like beasts),
13. The Toy&hdaras subsist on water only,
14. And the Vayubhakshas (air-eaters) eat nothing.
15. In this manner ten (different) initiations are prescribed for hermits who follow the rule of Vikhanas (vaikhAnasa). _ 16. He who has agreed (to obey) the Institutes of his (order, shall wear) a staff, (shall keep) rigid silence, and (shall) abstain from rash acts.
17. Hermits following the rule of Vikhanas (vaikhanasa) are purified (from sin), and (especially) those who abstain from food.
18. The sum of the rules applicable to all Brahma- Vaikhanasas (is as follows) : .
19. ‘Let him not injure (even) gadflies or gnats ; let him bear cold and perform austerities; let him constantly reside in the forest, be contented, and
11. Pravrzttasin, i.e. he who eats food only which comes to him accidentally.
15-17. These three Sfitras are omitted in the commentary, but found in all the MSS. of the text.
18, Govinda proposes two explanations for the term brahmavaikhanasa; he thinks that it may mean either brahman4 dr/sh/a vaikhanasah, ‘hermits seen by Brahman,’ i.e. whose duties have been revealed by Brahman, or ‘hermits who are Brahmanzas by caste. The true sense, however, is probably ‘a hermit (who strives) to (become one with) Brahman’ (brahm4rtham vaikhanasa).
.
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delight in (dresses made of) bark and skins, (and in carrying) water (in his pot).’
20. ‘A devotee shall first honour the guests who have come to his hermitage at (dinner) time ; he shall be sedulous in (worshipping) gods and Brahmazas, in (offering) the Agnihotra, and in practising austerities.’
21. ‘A Brahmaza who has taken to forest-life, and who has adopted this difficult (but) pure mode of existence, which keeps him apart from wicked men, which must never be given up, which is similar to (that of the) beasts and birds, which allows the collection of the necessaries of life for one day only, and which necessitates the consumption of astringent and bitter (food), never sinks low.’
22. ‘Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to | heaven.’
Prasna III, ApuyAya 4.
1. Now if a student commits any act against his vow, eats meat, or approaches a woman, whenever any evil befals him,
2. He heaps fuel on the fire in the interior of the house, scatters (Kusa grass) around it, and performs the ceremonies up to the end of the Agnimukha; then he offers oblations of clarified butter, (reciting the following texts): ‘It was done by lust, lust does
22. See above, III, 2, 19.
4.1. The clause striyam vopeyat, ‘or approaches a woman,’ is omitted by Govinda. The whole chapter is a supplement to the rules given above, II, 1, 1, 30-35, where some of the Vedic passages mentioned here have already been given.
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See above, III, 2, 19.
4.1. The clause striyam vopeyat, ‘or approaches a woman,’ is omitted by Govinda. The whole chapter is a supplement to the rules given above, II, 1, 1, 30-35, where some of the Vedic passages mentioned here have already been given.
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it, to lust (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by the internal organ, the internal organ does it, to the internal organ (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by passion, passion does it, to passion (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by ignorance, ignorance does it, to ignorance (belongs) all this, to him who draws me on, Svaha;’ . ‘It was done by sin, sin does it, to sin (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by wrath, wrath does it, to wrath (belongs) all this, to him who draws me on, Svaha.’
3. That which begins with the muttering (of the Vedic texts) and ends with the gift of a fee (consisting of) a cow is known,
4. (Afterwards) he stays (during the night) behind (i.e. to the west of) the fire, wrapping himself in the skin of a black antelope, the neck of which is turned towards the east and the hair of which is turned outside.
5. When the day dawns, he drags himself away from the hinder part (of the skin), goes to a bathingplace, bathes (there) in the manner which is known, (but) performs, while in the water, sixteen suppressions of breath with the Aghamarshaza hymn; next he performs the known (ceremonies) up to the worship of the sun, and afterwards goes to the house of his teacher.
6. Let him know for certain that that is equally (effective) as bathing (with the priests) at the end of a horse-sacrifice.
5. Govinda says that this manner of crawling out of the*skin is symbolical of a new birth.
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Prasna III, ApuyAya 5,
1. Now we will explain the rule of the most holy Aghamarshama.
2. He goes to a bathing-place and bathes (there). Dressed in a pure dress let him raise, close to the water, an altar, and moistening his clothes by one (application of water), and filling his hand once (with water), let him recite the Aghamarshaza hymn (in the manner of his daily) private recitation.
3. (Let him repeat it) one hundred times in the morning, one hundred times at midday, and one hundred times or an unlimited number of times in the afternoon.
4. When the stars have risen, let him partake of gruel prepared of one handful of barley.
5. After seven (days and) nights he is freed from all minor sins (upapataka), whether they have been committed intentionally or unintentionally, after twelve (days and) nights (from all other sins) excepting the murder of a learned Brahmama, the violation of a Guru's bed, stealing gold, and drinking Sura.
6. After twenty-one (days and) nights he overcomes even those (crimes) and conquers them.
r
5. 1. Vasishtha XXVI, 8.
6. After twenty-one (days and) nights he overcomes even those (crimes) and conquers them.
r
5. 1. Vasishtha XXVI, 8.
2. Sthamdila, ‘an altar,’ is a slightly raised mound of earth, which, according to Govinda, in this case must have the shape of the sun’s disc. According to the same authority the hand of the performer must remain filled with water as long as the recitation lasts, and the performer stands behind the altar facing the east.
5. Regarding the prasrrtiyavaka, ‘(subsisting on) gruel prepared from a handful of barley,’ see below, III, 6.
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7. He overcomes everything, he conquers all, he obtains the reward of all sacrifices, he has bathed at all sacred bathing-places, he has performed the vows required for (the study of) all the Vedas, he becomes known to all the gods, he sanctifies a company (of Braéhmazas) by merely looking (at them), and his undertakings are successful. Thus speaks Baudhayana.
Prasna III, ApuyAva 6.
1. Now if a man feels his conscience charged with (evil) actions committed by himself, let him boil for himself (alone), when the stars have risen, a handful of barley, (and prepare) gruel (with that).
2. Let him not perform the Vaisvadeva oblation with (a portion of) that,
3. Nor (shall) a Bali offering (be performed) on that (occasion).
4. Let him consecrate the barley before it is boiled, while it is being boiled, and after it has been boiled, with the (following) Mantras :
5. ‘Thou art barley, thou art the king of grains, thou art sacred to Varuza and mixed with honey, the sages have proclaimed thee an expeller of all guilt and a means of purification.’
4. Govinda is of opinion that the words, ‘thus speaks Baudhayana,’ indicate that this part of the work has been composed by a pupil or some other person.
6. 1. For the whole Adhy4ya compare Vishau XLVIII.
5. According to Govinda, Vamadeva is the Rshi of these Mantras. The phrase, ‘Thou art sacred to Varuna, is to be explained, according to Govinda, by the fact that offerings presented to Varuza frequently consist of barley. ‘ Honey’ means, according to some, ‘sweet butter,’ with which the dish is seasoned.
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‘Ye barley-grains are clarified butter and honey, ye barley-grains are water and ambrosia. May you remove my guilt and all my sins:’
‘Those committed by words, by acts, and by evil thoughts ; ill-fortune and the night of all-destroying time,—all that avert from me, ye barley-grains.’
‘(From the sin of eating) food which had been worried by dogs or pigs, or which had been defiled by crows and impure men, from the sin of disobedience towards mother and father,—from all that purify me, ye barley-grains.’
‘From the dreadful (guilt of) mortal sins and of the crime (of serving) a king, from the wrong done to infants or aged men, from (the guilt) of stealing gold, of breaking my vows, of sacrificing for an unworthy man, of speaking evil of Brahmazas,—from all that purify me, ye barley-grains.’
‘From (the sin of eating) the food of many men, of harlots and of Sddras, of (partaking of) funeral dinners and of (the food given by) persons who are unclean on account of a death or a birth, of that given by thieves, or at a funeral sacrifice offered to one who lately died,—from all that purify me, ye barley-grains.’
6. (While the barley) is being boiled, he must protect it (and recite the text), ‘Adoration to Rudra, the lord of created beings; pacified is the sky;’ the Anuvaka (beginning), ‘Give strength ;’ the five sentences (beginning), ‘The gods who are seated in front, led by Agni;’ the two (texts),‘Do not hurt
6. The Anuvaka meant is Taitt. Samhita I, 2,14. The five sentences are found, ibid. 1, 8,7,1. Regarding the text ma nastoke, ‘do not hurt our offspring,’ see above, III, 2,9. The lastp. 299 our offspring,’ (and) ‘The Brahman-priest among the gods.’
7. Having purified himself (by sipping water, &c.), ‘he shall eat a little of the boiled (mess), after pouring it into (another) vessel.
8. Let him offer it as a sacrifice to the soul, (reciting the text), ‘May the gods, who are born from the internal organ and joined to the internal organ, who are very strong, whose father is Daksha, protect us (and) guard us; adoration to them, to them Svaha.’
9. Let him who desires intelligence (subsist on , such food) during three (days and) nights.
10. A sinner who drinks it during six (days and) nights becomes pure.
12. He who drinks it during eleven (days and) nights, removes even the sins committed by his ancestors.
13. ‘But he who during twenty-one days (drinks gruel made) of barley-grains which have passed through a cow, sees the Gazas and the lord of the Gazas, sees the goddess of learning and the lord of learning.’ Thus speaks the venerable Baudhayana.
Mantra occurs Taitt. Samhita III, 4, 11, 1. Govinda says that material protection, too, in the shape of an iron platter or cover is to be given to the boiling barley. ,
8. The text occurs Taitt. Samhita I, 2, 3,1. It consists of five sentences, and is addressed to the five vital airs, to each of which the eater offers one oblation.
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Prasna III, ApuyAya 7.
1. ‘Let him who considers himself impure offer (burnt oblations), reciting the Kashm4zzdas.’
2. ‘He who has had forbidden intercourse, or has committed a crime against nature, becomes even like a thief, even like the slayer of a learned Brahmamza.’
3. ‘He is freed from any sin which is less than the crime of slaying a learned Brahmaza.’
4. If, after wasting his strength except in his sleep, he desires to become free from the stain and holy,
‘He is freed from any sin which is less than the crime of slaying a learned Brahmaza.’
4. If, after wasting his strength except in his sleep, he desires to become free from the stain and holy,
5. He causes the hair of his head, his beard, the hair on his body, and his nails to be cut on the day of the new moon or of the full moon, and takes upon himself a vow according to the rule prescribed for students,
6. (To be kept) during a year, or a month, or twenty-four days, or twelve nights, or six or three nights.
7. Let him not eat meat, nor approach a woman, not sit on (a couch or seat, and) beware of (speaking an) untruth.
8. To subsist on milk (alone is) the most excellent mode of living; or, using barley-gruel (as his food), he may perform a Kyvzkkhra (penance) of twelve days, or he may (maintain himself by)
begging.
7. 1-3. Taittirlya Aramyaka II, 8, 1-3.
6. Taitt. Aranyaka II, 8, 5-6. 4. Taitt. Aranyaka Il, 8, 7.
8. Taitt. Aranyaka II, 8,8. As the next Sftra shows, these rules refer to Brahmamas. Regarding the Krzkkhra, see below, IV, 57.
III, 7. KOsHMANDAS. 301
9. On such (occasions) a Kshatriya (shall subsist on) barley-gruel, a Vaisya on curds of two-milk whey.
10. Having kindled the sacred fire in the morning according to the rule for Pakayag#as, having scattered (Kusa grass) around it, and having performed (the preliminary ceremonies) up to the end of the Agnimukha, he next offers in addition burnt oblations, reciting the three Anuvdkas (beginning), ‘What cause of anger to the gods, ye gods,’ ‘The debts. which I contracted, (and) ‘May worshipful Agni give thee by every means long life.’
11. Let him offer with each Azk-verse a portion of clarified butter.
12. After having offered four oblations with (the spoon called) Sruva, reciting (the texts), ‘That strength which lies in the lion, in the tiger, and in the panther, &c., and the four Abhy4vartinis (i.e. the texts), ‘Thou, O fire, who turnest back,’ &c., ‘O Angiras,’ &c., ‘Again with strength,’ &c., (and) ‘With wealth,’ &c., after having taken his position, with sacred fuel in his hands, in the place allotted to the sacrificer, he worships (the fire) with the hymn which contains twelve verses (and begins), ‘To Vaisvanara we announce.’
13. Having placed the piece of sacred fuel (on the fire with the text), ‘Whatever sin I ever com-
1o. For the rule, see Taitt. Aranyaka II, 7, 4. The three Anuvakas mentioned are Taitt. Aranyaka II, 3-5.
12. Taitt. Aramyaka II, 7,4. The first four texts occur Taitt, Bréhmaza II, 7, 7, 1-2, the next four Taitt. Samhita IV, 2, 1, 2-3, and the hymn Taitt. Aranyaka II, 6. The place of the sacrificer to the south of the fire.
13. Taitt. Aranyaka II, 6, 2 (13).
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mitted by thoughts or words, from all that free me (O fire, being duly) praised, for thou knowest the truth, Svah4,’ he gives a fee.
14. (The ceremonies) which begin with the muttering (of the texts) and end with the gift of a cow as a fee are known.
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mitted by thoughts or words, from all that free me (O fire, being duly) praised, for thou knowest the truth, Svah4,’ he gives a fee.
14. (The ceremonies) which begin with the muttering (of the texts) and end with the gift of a cow as a fee are known.
15. One (person) only (shall) perform the service of the fire.
16. Now (let him offer) at the Agnyddheya full oblations (pirz4huti, with the texts), ‘ Whatever cause of anger to the gods, ye gods;’ ‘The debts which I contracted;’ ‘May worshipful Agni give thee by every means long life.’
17. Having offered (it), he who is about to perform the Agnihotra, (worships) with the Dasahotr7 (texts); having offered (it), he who is about to perform the new and full moon sacrifices (worships) with the Katurhotv7 (texts); having offered (it), he who is about to offer the AAaturmdsya sacrifices (worships) with the Pa#sahotr? (texts); having offered it, (he worships) at an animal sacrifice with the Shaddhotrz (texts), at a Soma-sacrifice with the Saptahotrz (texts).
18. And it is declared in the Veda, ‘Let him sacrifice (with the Kashm4zda texts) at the beginning of the rites; purified (thereby) he gains the world of the gods. Thus (speaks) the Bradhmaza.
16. From this and the next Sfitras it must be understood that the Kfishm4zdahoma is not only to be used as a penance, but may be offered at the beginning of the great Srauta sacrifices, in order to sanctify the performer and to secure special benefits.
17. The Saptahotr? and the other texts mentioned occur Taitt. Aranyaka III, 1-5. I understand the verb ‘worship’ on account of Lasyayana X, 12, Io.
18. Taitt. Aranyaka II, 7, 5.
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Prasna III, ApuyAya 8.
1. Now, therefore, we will explain the rule of the Kandrayana (lunar penance)..
2. Let him fast on the fourteenth day of the bright half of the month.
3. Having had the hair on his head, his beard, the hair on his body, and his nails, or his beard alone, cut, let him enter, dressed in new clothes and speaking the truth, the place where the sacrificial fire is preserved.
4. There a (common) fire, (which may be) fetched once (only, shall serve) him; or (the fire) must be produced by friction with the Arazis.
5. Let a student, who is a friend (of the performer), be ready at hand to (carry out his) directions ;
6. And sacrificial viands (shall be his) food during the performance of the vow.
7. Having heaped fuel on the fire, scattered (Kusa grass) around it, and performed (the ceremonies) up to the end of the Agnimukha, he offers burnt oblations, (cutting off portions) from the cooked food, ~
8. (The first) to Agni, (the second) to the lunar day whichever it may be, (the third and the fourth)
8. 1. For this chapter compare Gautama XXVII.
(The first) to Agni, (the second) to the lunar day whichever it may be, (the third and the fourth)
8. 1. For this chapter compare Gautama XXVII.
4. The meaning of the Sfitra is that the fire which has been carried into the Avasatha must be kept burning during the whole month which the KAandrayama lasts. For a burnt oblation has to be performed at the end of the penance. Should it be extinguished, it must be rekindled by friction.
8. The text quoted occurs Taitt. Bréhmana I, 5, 8, 1.
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to the lunar mansion together with its guardian deity, the fifth to the moon (with the verse), ‘ Atraha gor amanvata,’ the sixth to the sky and the earth, the seventh to day and night, the eighth to Rudra, the ninth to the sun, the tenth to Varuma, the eleventh to Indra, and the twelfth to all the gods.
9. Now they mention (the following) other (oblations which are to be offered) to the points of the horizon and to their (guardian) deities, to the wide middle sphere and to its (guardian) deity.
10. Having offered (the oblation) to Agni Svish¢/akvzt (with the verse), ‘Ever new,’ &c., he then places the remainder of the sacrificial viands into a goblet (kamsa) or a cup (4amasa), pours seasoning, that is fit for sacrifices, over them, and eats fifteen morsels of ordinary size,
11. The first (saying, ‘I offer) thee to Praza,’ the second (saying,‘I offer) thee to Ap4na,’ the third (saying, ‘I offer) thee to Vy4na, the fourth (saying, I offer) thee to Udana,’ the fifth (saying, ‘I offer) thee to Sam4na.’ If there are only four (mouthfuls, he eats) the first reciting two (texts); if there are three, (he eats) the first two reciting two (texts) with each; if there are two, (he eats) the first reciting two (texts and) the second reciting three texts; (if there is only) one, (he recites) all (the five texts) _ together.
12, Having drunk water (with the text), ‘Thou
10. Taitt. Samhita IT, 3, 5, 3.
11. This is an imitation of the Préz4gnihotra described above, Il, 7, 12. , 1d Taitt. Samhita III, 1,8,1. The seven Anuvakas are Taitt. Aranyaka X, 51-57. One oblation is to be offered with each Anuvaka.
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art water used for moistening Soma,’ &c., he then offers the (following) additional oblations of clarified butter, with the seven Anuvakas (beginning), ‘May my Praza, Apana, Vyana, Uddna, and Samana be purified;’ ‘May my voice, mind, eye, ear,’ &c.; ‘May my head, hands, feet ;’ ‘May my skin;’ ‘May the sense of hearing, touch ;’ ‘ May earth, water ;’ ‘May that which consists of food.’
13. (The ceremonies) beginning with the muttering (of sacred texts) and ending with the gift of a cow as a fee are known.
14. He worships the sun with (three verses) addressed to Sarya and the moon with (three verses) addressed to Kandramas.
15. When he goes to rest, he mutters (the verse), ‘O fire, keep thou good watch,’
16. When he awakes (in the morning, the verse), ‘O fire, thou art the protector of vows.’
14. He worships the sun with (three verses) addressed to Sarya and the moon with (three verses) addressed to Kandramas.
15. When he goes to rest, he mutters (the verse), ‘O fire, keep thou good watch,’
16. When he awakes (in the morning, the verse), ‘O fire, thou art the protector of vows.’
17. Let him not talk with women and Sfdras
- addressing them first ; let him not look at urine and ordure.
18. If he has seen any impure substance, he mutters (the text), ‘Unrestrained (was) the internal organ, wretched my eye; the sun is the most
13. Govinda here mentions that the whole of the ceremonies alluded to are the uttaram darvihomikam tantram.
14. As Govinda states, the former verses are ‘ud vayam tamasas pari,’ Taitt. Samhita IV, 1, 7,4; ‘ud u tyam gatavedasam,’ ibid. I, 1, 8, 43; ‘Aitram dev4n4m,’ ibid. I, 4, 43, 1; while the verses addressed to the moon are ‘ navo navo,’ ibid. II, 4, 14, 1; ‘sa Aitrahitram, Rig-veda VI, 6, 7; and ‘atraha gor,’ Taitt. Brahmana I, 5, 8, 1.
[14] xp. 8 excellent among the lights of heaven; O initiation, mayest thou not forsake me.’
19. On the first day of the latter half (of the month he eats) fourteen mouthfuls.
20. Thus (he takes every day) one (mouthful) less up to the day of the new moon.
21. On the day of the new moon there is not (even) one mouthful (left to take).
' 22, On the first day of the first half (of the month) one (mouthful may be eaten), on the second two.
23. Thus he daily increases (his meal) by one (mouthful) up to the day of the full moon.
24. On the day of the full moon he offers a Sthalipaka to Agni, to the lunar day whichever it may be, and to the lunar mansions as well as to their (guardian) deities.
25. Having offered a burnt oblation to (the lunar mansion) Abhigit (which stands) before Srov4, and to its (guardian) deity, he must give a cow to the Brahmamas. ,
26. That is the ant-shaped lunar penance; (that which is performed in the) inverted (order is called) the barleycorn-shaped (lunar penance).
27. A sinner who has performed either of these two (penances) becomes free from all mortal sins (pataka).
28. They declare that the (K4ndrayaza) shall be performed for the sake of the fulfilment of wishes of all kinds.
29. ‘Thereby man obtains every wish which he may conceive.’
26. Vishzu XLVII, 3-5.
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30. ‘Thereby the sages formerly purified themselves and accomplished their objects. That (rite) procures wealth, spiritual merit, sons, cattle, long life, heavenly bliss, and fame; it secures the fulfilment of all desires.’
31. ‘He who studies this, becomes the companion of the lunar constellations, of sun and moon, and dwells in their world.’
Prasna III, ApuyAya 9.
1. Now, therefore, we will explain the rule of the Anasnatpardyama (recitation of the whole Veda during a fast),
‘He who studies this, becomes the companion of the lunar constellations, of sun and moon, and dwells in their world.’
Prasna III, ApuyAya 9.
1. Now, therefore, we will explain the rule of the Anasnatpardyama (recitation of the whole Veda during a fast),
2. Let him wear a clean garment or a dress made of bark (or grass). ;
3. Let him desire food, fit for a sacrifice, or water and fruit. .
4. Going forth from the village in an easterly or northerly direction, smearing a quadrangular sthazdila, ‘a bull’s hide’ in size, with cowdung, sprinkling it, drawing the marks on it, sprinkling it with water, heaping fuel on the fire and scattering (Kusa grass) around it, he offers burnt oblations to the following deities, to Agni Svah4, to Pragdpati
9. 2. M. and the MSS. of the commentary read iravasa/ instead of Airavasah, ‘clad with a garment of bark or grass,’ and Govinda explains the var. lect. by ‘dressed in old clothes.’
3. This rule refers to the case only where the performer of the vow is unable to bear the prolonged fasting.
4. A sthandila is the raised mound, four fingers high, which is used as the altar for the Grzhya ceremonies. Regarding the term, ‘a bull’s hide,’ see Vishnu XCII, 2. The marks (lakshama) are the lines which must be drawn on the altar; see e.g. Asvaldyana Grihya-sitra I, 3, 1.
x 2
°
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Svah4, to Soma Sv&hé, to all the gods Svahé, to Svayambhu, to the Azkas, to the Yagus, to the Samans, to the Atharvans, to faith, to right knowledge, to wisdom, to fortune, to modesty, to Savitrz, to the SAvitrt (verse), to Sadasaspati, and to Anumati.
_ §. Having offered (these oblations), he must begin with the beginning of the Veda and continuously recite (it).
6. Let him not interrupt (the recitation) by talking, nor by stopping.
7. Now if he converses in between or stops, let him thrice suppress his breath, and begin just there where he left ‘off.
8. If he has forgotten (a passage), he shall recite for as long a time as he does not recollect it, what (he may know, Azk-verses) for Azk-verses, (Yagusformulas) for Yagus-formulas, (SAmans) for Samans.
9. He may (also) recite the Brahmaza of that (forgotten passage) or (the passage from the Anukramami regarding) its metre and its deities.
10. Let him recite the Samhita of (his) Veda twelve (times). He thereby removes (faults committed by) studying on forbidden (days, by) angering his teacher, (and through) improper acts. His (knowledge of the) Veda is sanctified, is purified.
11. (If he reads) more than that, a cumulation (of rewards will be the result).
12. If he recites the SamhitA of the Veda another .
twelve (times), he gains thereby the world of Usanas. 13. If he recites the Samhita of the Veda another
_ 6. ‘By talking, i.e. by uttering words not connected with the Veda.’—Govinda.
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twelve (times), he gains thereby the world of Byrzhaspati. ;
twelve (times), he gains thereby the world of Usanas. 13. If he recites the Samhita of the Veda another
_ 6. ‘By talking, i.e. by uttering words not connected with the Veda.’—Govinda.
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twelve (times), he gains thereby the world of Byrzhaspati. ;
14. If he recites the SamhitA of the Veda another twelve (times), he gains thereby the world of Pragapati. ,
15. If, fasting, he recites the Samhita one thousand (times), he becomes one with Brahman, resplendent like Brahman (and) Brahman (itself).
16. If he subsists during a year on food obtained ' by begging, he gains (the power of) supernatural vision.
17. If during six months he subsists on barleygruel, during four months on water and barley-flour, during two months on fruit, (and) during one month on water, or performs Kvzkksra penances of twelve days, he (obtains the power of) suddenly disappearing, and sanctifies seven descendants, seven ancestors, and himself as the fifteenth, and (any) company (of Brahmamzas) which he may enter.
20. The periods for beginning this sacrifice, forsooth, are three, the time of the morning libation, the time of the midday libation, and the last part of the night, (the Muhfrta) sacred to Brahman.
21. Prag&pati, forsooth, proclaimed this (rite) to the seven Azshis, the seven Azshis to Mahagagiu, and Mahdgagziu to the Brahmazas.
- 18. Govinda explains nifsrezim, ‘the ladder,’ by nifsreyasahetum, ‘a cause of supreme bliss.’
21. The name of the Xzshi who proclaimed it to the Brahmans is not certain. The Dekhan MSS. read Mah&gagru and Mahagagnu, M. Mahagagiiu, the I. O. copy of the commentary Mahéyaghu and Mah4gagiiu, and the Telugu copy Mahagagiiu.
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Prasna III, ApuyAyva 10.
1. The law of castes and of orders has been declared.
2. Now, indeed, man (in) this (world is polluted) by a vile action or acts wrongly, (e. g.) sacrifices for men unworthy to offer a sacrifice, accepts presents from those whose gifts ought not to be accepted, eats the food of those whose food ought not to be eaten, (and) practises what is forbidden.
3. They are in doubt if he shall perform a penance for such (a deed) or if he shall not do it.
4. (They declare that he shall not do it) because the deed does not perish.
5. (The correct opinion is) that he shall perform (a penance).
6. It is declared in the Veda, ‘Let him offer a Punastoma ; (those who offer it, may) again come to (partake of) the libations of Soma.’
7. ‘He who offers a horse-sacrifice conquers all sin, he effaces the guilt of the murder of a Brahmaza.’
10. 1. As stated formerly, Sacred Books of the East, vol. ii, p. li, this chapter is borrowed from Gautama XIX. I have therefore adopted the same division of the Sftras as in the translation of the latter work.
1. As stated formerly, Sacred Books of the East, vol. ii, p. li, this chapter is borrowed from Gautama XIX. I have therefore adopted the same division of the Sftras as in the translation of the latter work.
2. I read, with the MSS. of the commentary, atha khalvayam purusho yapyena karma#4 mithy4 vasaraty ayagyam va yAgayaty apratigrahyasya va pratigrzhvaty anasyannasya vannam asnaty aharantyena vakarati. M. reads yagayitva, and the Dekhan MSS. yagayitva and pratigrzhya.
5. The Dekhan MSS. read kfiryad ity eva, M. kfryad eva, and Govinda kuryat tv eva.
6. All the MSS. of the text omit the word vigiayate, ‘it is declared in the Veda,’ which is given by Govinda.
4. All the MSS. of the text give at the beginning of this Sftra
ITI, 10. PENANCES.
8. Moreover, ‘He who is being eee Pps. heinous crime) shall perform an Agnishéut sacrifice. ey,
9. Reciting the Veda, austerity, a sacrifice, fasting, giving gifts are the means for expiating such (a blamable act).
10. The purificatory (texts are), the Upanishads, the initial (verses) of the Vedas, the ends of the Vedas (vedantas), the Samhit4s of all the Vedas, (the Anuvakas called) Madhu, (the hymn of) Aghamarshama, the Atharvasiras, (the Anuvdkas called the) Rudras, the Purusha hyrffn, the two Sdmans (called) Ragina and Rauhizeya, the Brzhat (SAman) and the Rathantara, the Purushagati (SAman), the Mahdnamnis, the Mahavairaga (S4man), the Mahadivakirtya (SAman), any of the Gyesh¢/a Sdmans, the Bahishpavamana Sdéman, the Kishmamdis, the Pavaméanis, and the Savitri.
11. To live on milk alone, as if one were fasting, to eat vegetables only, to eat fruit only, (to live on) gruel prepared of a handful of barley-grains, to eat gold, to eat clarified butter (are the modes of subsistence) which purify.
12. All mountains, all rivers, holy lakes, bathingplaces, the dwellings of Azshis, cowpens, (holy) plains and temples of the gods (are) places (which destroy sin).
athapy udaharanti, ‘now they quote also,’ which Govinda omits, and which is inappropriate, because the following passages are taken from the Veda.
10. The word vedddaya#, which occurs also in some MSS. of Vasishéha (XXII, 9), must be explained, according to the analogy of karmédi, ‘the beginning of the sacrifices’ (Sayana on Taitt. Ar. II, 7, 5), by ‘the initial verses of the Vedas.’ The Pavamanifs are added on the authority of Govinda alone.
12. ‘Kshetra, (holy) plains, e.g. the Kurukshetra.’—Govinda.
312 BAUDHAYANA, ; III, ro.
13. Abstention from injuring living beings, truthfulness, abstention from theft (or unrighteously appropriating anything), bathing in the morning, at noon, and in the evening, obedience towards Gurus, continence, sleeping on the ground, dressing in one garment only, and abstaining from food (are the various kinds of) austerity.
14. Gold, a cow, a dress, a horse, land, sesamum, clarified butter, and food (are) the gifts.