Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Practise righteousness, not unrighteousness ; speak truth, not untruth; look far, not near; look towards the Highest, not towards that which is not the Highest. 2. A Bréhmaza is a fire. 3. For the Veda (says), ‘Agni, forsooth, is a Brahmazaaa.’ 4. And how is that ? 5. And it is also declared in the KAfthaka, ‘On that (occasion) the body of the Brahmama who represents the sacrificial seat is the altar, the vow to perform the rite is the sacrifice, the soul is the animal to be slain, the intellect the rope (with which the animal is bound), the mouth of (the Brahmaza) who represents the seat is the Ahavantya fire, in his navel (is the Dakshiza fire), the fire in his abdomen is the GArhapatya fire, the Praza is the Adhvaryu priest, the Apana the Hotvz priest, the Vy4na the Brahman, the Samana the Udgatz7 priest, the organs of sensation the sacrificial vessels. He who knowing this offers a sacrifice to the organs through the organs.’ ... 6. Now they quote also (the following verses) : ‘An offering placed in the mouth-fire of a Brah- XXX. 2. See above, III, ro. 3. Satapatha-brahmama I, 4, 22. 5. Krishnapandita divides the passage into thirteen Sftras, and connects tatra, ‘on that occasion,’ with the preceding Sftra. ‘On that (occasion),’ i.e. if a Brahmama is fed, XXX, 9. GIFTS, 139 maza which is rich in Veda-fuel, protects and saves the giver and (the eater) himself from sin.’ 7. ‘But the offering made through the mouth of a Brahmaza, which is neither spilt nor causes pain (to sentient creatures), nor assails him (who makes it), is far more excellent than an Agnihotra.’ 8. After performing a mental sacrifice at which meditation (takes the place of the sacred) fire, truthfulness (the place of) the sacred fuel, patience (the place of) the oblation, modesty (the place of) the sacrificial spoon, abstention from injuring living beings (the place of the) sacrificial cake, contentment (the place of) the sacrificial post, (and a promise of) safety given to all beings which is hard to keep (the place of) the reward given to the priests, a wise man goes to his (eternal) home. 9. The hair of an aging man shows signs of age, (and) the teeth of an aging man show signs of age, (but) the desire to live and the desire for wealth do not decay even in an aging man. q. Manu VII, 84; YAgaavalkya I, 315. Kréshnapandita’s reading, nainam adhy4fate 4a yah, which occurs also in B., is nonsense. I read with Bh. nainamadhyapatedfa yat, and take adhydpatet, ‘assails (the giver),’ in the sense’ of ‘troubles him by causing the performance of penances, on account of mistakes committed.’ Manu’s version, na vinasyati karhifit, ‘and never perishes,’ is of course an easier one, but it seems to me doubtful whether it is older than Vasishéha’s. 8. The passage, which is probably a quotation from an Upanishad, is very corrupt in the MSS. and Krishvapandita’s text. I correct it as follows:
28. The passage, which is probably a quotation from an Upanishad, is very corrupt in the MSS. and Krishvapandita’s text. I correct it as follows: Dhyanagnif satyopakayanam kshantydhutiZ sruvamhriz purodasamahimsa samtosho yipak krkkhram bhfitebhyo ’bhayadakshinyam iti kritvé kratum manasam yati kshayam budhad. But I am not confident that all the difficulties have been removed. 140 VASISHTHA. XXX, 10. 10. Happiness (is the portion) of that man who relinquishes (all) desire, which fools give up with difficulty, which does not diminish with age, and which is a life-long disease. 11. Adoration to Vasishtha Satayatu, the son of Mitra and Varuma and Urvast! BAUDHAYANA. BAUDHAYANA. Prasna I, ApHuyAya 1, KaworKA 1. 1. The sacred law is taught in each Veda. 2. We will explain (it) in accordance with that. 3. (The sacred law), taught in the Tradition (Smrti, stands) second. 4. The practice of the Sishéas (stands) third. 5. Sish¢as, forsooth, (are those) who are free from envy, free from pride, contented with a store of grain sufficient for ten days, free from covetousness, and free from hypocrisy, arrogance, greed, perplexity, and anger. 6. ‘(Those are called) Sish¢as who, in accordance with the sacred law, have studied the Veda together 1. 1. Vasish/ha I, 4. Each Veda, i.e. each sékha or redaction of the Veda.—Govinda. 3. Vasish/ha I, 4. Govinda takes smritti, ‘the tradition,’ in the sense of works (grantha) explaining the recollections of the Rishis, and is no doubt right in doing so. 4. Vasish/ha I, 5. The explanation of gama by ‘practice’ rests on the authority of Govinda and the parallel passages where sila and 4fara, ‘conduct,’ are used. 5. Apastamba I, 7, 20, 8; Gautama XXVIII, 48. Kumbhidhanya, translated according to Govinda by ‘ contented with a store of grain sufficient for ten days,’ means, according to others, ‘ contented with a store of grain sufficient for six days or for a year.’ 6. Vasishéha VI, 43. Govinda omits the word ‘iti,’ given by the 144 BAUDHAYANA. I,1,1 with its appendages, know how to draw inferences from that, (and) are able to adduce proofs perceptible by the senses from the revealed texts.’ 7. On failure of them, an assembly consisting at least of ten members (shall decide disputed points of law). 8. Now they quote also (the following verses): ‘Four men, who each know one of the four Vedas, a Mtm4msaka, one who knows the Angas, one who recites (the works on) the sacred law, and three Bréhmazas belonging to (three different) orders, (constitute) an assembly consisting, at least, of ten members.’ g. ‘There may be five, or there may be three, or there may be one blameless man, who decides (questions regarding) the sacred law. But a thousand fools (can)not (do it).’ to. ‘As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmaza : those three having nothing but the name (of their kind).’
3But a thousand fools (can)not (do it).’ to. ‘As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmaza : those three having nothing but the name (of their kind).’ MSS. after the verse, whereby it is marked as a quotation. ‘The appendages,’ i.e. the Itihasas and Purdzas.— Govinda. 8. Vasish/ka III, 20. Govinda, quoting Gautama XXVIII, 49, says that Vanaprasthas cannot serve as members of Parishads, because they live in the forest. He also notices a different reading, not found in my MSS., ‘Asramasthds trayo mukhy4s.’ He asserts that thereby professed students are intended, because professed students are declared to be particularly holy in the Dharmaskandhabrahmama. g. VasishéAa III, 7. Itare, translated by ‘fools,’ means literally, ‘those different from the persons enumerated in the preceding verse. Govinda remarks that according to Sftra 12 one learned Br&hmana must be taken only in cases of the most pressing necessity. 10, VasishéAa III, 11. I, 1,1. SOURCES OF THE LAW. 145 11. ‘That sin which dunces, perplexed by ignorance and unacquainted with the sacred law, declare (to be duty), falls, increased a hundredfold, on those who propound it.’ 12. ‘Narrow and difficult to find is the path of the sacred law, towards which many gates lead. Hence, if there is a doubt, it must not be propounded by one man (only), however learned he may be.’ 13. ‘What Brahmazas, riding in the chariot of the law (and) wielding the sword of the Veda, propound even in jest, that is declared to be the highest law.’ 14. ‘As wind and sun will make water, collected on a stone, disappear, even so the sin that (cleaves) to an offender completely vanishes like water.’ 15. ‘He who knows the sacred law shall fix the penances with discernment, taking into consideration the constitution, the strength, the knowledge, and the age (of the offender), as well as the time and the deed.’ 11. Vasish/ha III, 6. 12. The ‘ gates’ of the sacred law are the Vedas, the Smrvtis, and the practice of the Sish/as. They are many, because the redactions of the Vedas and Smrstis are numerous and the practices vary in different countries. 14. I.e. provided the offender performs the penance imposed by learned and virtuous Brahmanas. PramAsayet, ‘ will make disappear,’ _ is ungrammatical, as the subject stands in the dual. Grammatical accuracy has probably been sacrificed to the exigencies of the metre. 15. VWasish/ha XIX, 9. Sariram, literally ‘the body,’ means here the constitution, which may be bilious, ‘ windy,’ and so forth. Ayu, literally ‘life’ or ‘long life,’ has been translated by ‘knowledge,’ in accordance with Govinda’s explanation, gi4nam. As the word vayah, ‘age,’ also occurs in this verse, it is clear that Ayu# cannot have its usual meaning. (14] L 146 BAUDHAYANA. I, 1, 1.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Practise righteousness, not unrighteousness ; speak truth, not untruth; look far, not near; look towards the Highest, not towards that which is not the Highest. 2. A Bréhmaza is a fire. 3. For the Veda (says), ‘Agni, forsooth, is a Brahmazaaa.’ 4. And how is that ? 5. And it is also declared in the KAfthaka, ‘On that (occasion) the body of the Brahmama who represents the sacrificial seat is the altar, the vow to perform the rite is the sacrifice, the soul is the animal to be slain, the intellect the rope (with which the animal is bound), the mouth of (the Brahmaza) who represents the seat is the Ahavantya fire, in his navel (is the Dakshiza fire), the fire in his abdomen is the GArhapatya fire, the Praza is the Adhvaryu priest, the Apana the Hotvz priest, the Vy4na the Brahman, the Samana the Udgatz7 priest, the organs of sensation the sacrificial vessels. He who knowing this offers a sacrifice to the organs through the organs.’ ... 6. Now they quote also (the following verses) : ‘An offering placed in the mouth-fire of a Brah- XXX. 2. See above, III, ro. 3. Satapatha-brahmama I, 4, 22. 5. Krishnapandita divides the passage into thirteen Sftras, and connects tatra, ‘on that occasion,’ with the preceding Sftra. ‘On that (occasion),’ i.e. if a Brahmama is fed, XXX, 9. GIFTS, 139 maza which is rich in Veda-fuel, protects and saves the giver and (the eater) himself from sin.’ 7. ‘But the offering made through the mouth of a Brahmaza, which is neither spilt nor causes pain (to sentient creatures), nor assails him (who makes it), is far more excellent than an Agnihotra.’ 8. After performing a mental sacrifice at which meditation (takes the place of the sacred) fire, truthfulness (the place of) the sacred fuel, patience (the place of) the oblation, modesty (the place of) the sacrificial spoon, abstention from injuring living beings (the place of the) sacrificial cake, contentment (the place of) the sacrificial post, (and a promise of) safety given to all beings which is hard to keep (the place of) the reward given to the priests, a wise man goes to his (eternal) home. 9. The hair of an aging man shows signs of age, (and) the teeth of an aging man show signs of age, (but) the desire to live and the desire for wealth do not decay even in an aging man. q. Manu VII, 84; YAgaavalkya I, 315. Kréshnapandita’s reading, nainam adhy4fate 4a yah, which occurs also in B., is nonsense. I read with Bh. nainamadhyapatedfa yat, and take adhydpatet, ‘assails (the giver),’ in the sense’ of ‘troubles him by causing the performance of penances, on account of mistakes committed.’ Manu’s version, na vinasyati karhifit, ‘and never perishes,’ is of course an easier one, but it seems to me doubtful whether it is older than Vasishéha’s. 8. The passage, which is probably a quotation from an Upanishad, is very corrupt in the MSS. and Krishvapandita’s text. I correct it as follows:
28. The passage, which is probably a quotation from an Upanishad, is very corrupt in the MSS. and Krishvapandita’s text. I correct it as follows: Dhyanagnif satyopakayanam kshantydhutiZ sruvamhriz purodasamahimsa samtosho yipak krkkhram bhfitebhyo ’bhayadakshinyam iti kritvé kratum manasam yati kshayam budhad. But I am not confident that all the difficulties have been removed. 140 VASISHTHA. XXX, 10. 10. Happiness (is the portion) of that man who relinquishes (all) desire, which fools give up with difficulty, which does not diminish with age, and which is a life-long disease. 11. Adoration to Vasishtha Satayatu, the son of Mitra and Varuma and Urvast! BAUDHAYANA. BAUDHAYANA. Prasna I, ApHuyAya 1, KaworKA 1. 1. The sacred law is taught in each Veda. 2. We will explain (it) in accordance with that. 3. (The sacred law), taught in the Tradition (Smrti, stands) second. 4. The practice of the Sishéas (stands) third. 5. Sish¢as, forsooth, (are those) who are free from envy, free from pride, contented with a store of grain sufficient for ten days, free from covetousness, and free from hypocrisy, arrogance, greed, perplexity, and anger. 6. ‘(Those are called) Sish¢as who, in accordance with the sacred law, have studied the Veda together 1. 1. Vasish/ha I, 4. Each Veda, i.e. each sékha or redaction of the Veda.—Govinda. 3. Vasish/ha I, 4. Govinda takes smritti, ‘the tradition,’ in the sense of works (grantha) explaining the recollections of the Rishis, and is no doubt right in doing so. 4. Vasish/ha I, 5. The explanation of gama by ‘practice’ rests on the authority of Govinda and the parallel passages where sila and 4fara, ‘conduct,’ are used. 5. Apastamba I, 7, 20, 8; Gautama XXVIII, 48. Kumbhidhanya, translated according to Govinda by ‘ contented with a store of grain sufficient for ten days,’ means, according to others, ‘ contented with a store of grain sufficient for six days or for a year.’ 6. Vasishéha VI, 43. Govinda omits the word ‘iti,’ given by the 144 BAUDHAYANA. I,1,1 with its appendages, know how to draw inferences from that, (and) are able to adduce proofs perceptible by the senses from the revealed texts.’ 7. On failure of them, an assembly consisting at least of ten members (shall decide disputed points of law). 8. Now they quote also (the following verses): ‘Four men, who each know one of the four Vedas, a Mtm4msaka, one who knows the Angas, one who recites (the works on) the sacred law, and three Bréhmazas belonging to (three different) orders, (constitute) an assembly consisting, at least, of ten members.’ g. ‘There may be five, or there may be three, or there may be one blameless man, who decides (questions regarding) the sacred law. But a thousand fools (can)not (do it).’ to. ‘As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmaza : those three having nothing but the name (of their kind).’
3But a thousand fools (can)not (do it).’ to. ‘As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmaza : those three having nothing but the name (of their kind).’ MSS. after the verse, whereby it is marked as a quotation. ‘The appendages,’ i.e. the Itihasas and Purdzas.— Govinda. 8. Vasish/ka III, 20. Govinda, quoting Gautama XXVIII, 49, says that Vanaprasthas cannot serve as members of Parishads, because they live in the forest. He also notices a different reading, not found in my MSS., ‘Asramasthds trayo mukhy4s.’ He asserts that thereby professed students are intended, because professed students are declared to be particularly holy in the Dharmaskandhabrahmama. g. VasishéAa III, 7. Itare, translated by ‘fools,’ means literally, ‘those different from the persons enumerated in the preceding verse. Govinda remarks that according to Sftra 12 one learned Br&hmana must be taken only in cases of the most pressing necessity. 10, VasishéAa III, 11. I, 1,1. SOURCES OF THE LAW. 145 11. ‘That sin which dunces, perplexed by ignorance and unacquainted with the sacred law, declare (to be duty), falls, increased a hundredfold, on those who propound it.’ 12. ‘Narrow and difficult to find is the path of the sacred law, towards which many gates lead. Hence, if there is a doubt, it must not be propounded by one man (only), however learned he may be.’ 13. ‘What Brahmazas, riding in the chariot of the law (and) wielding the sword of the Veda, propound even in jest, that is declared to be the highest law.’ 14. ‘As wind and sun will make water, collected on a stone, disappear, even so the sin that (cleaves) to an offender completely vanishes like water.’ 15. ‘He who knows the sacred law shall fix the penances with discernment, taking into consideration the constitution, the strength, the knowledge, and the age (of the offender), as well as the time and the deed.’ 11. Vasish/ha III, 6. 12. The ‘ gates’ of the sacred law are the Vedas, the Smrvtis, and the practice of the Sish/as. They are many, because the redactions of the Vedas and Smrstis are numerous and the practices vary in different countries. 14. I.e. provided the offender performs the penance imposed by learned and virtuous Brahmanas. PramAsayet, ‘ will make disappear,’ _ is ungrammatical, as the subject stands in the dual. Grammatical accuracy has probably been sacrificed to the exigencies of the metre. 15. VWasish/ha XIX, 9. Sariram, literally ‘the body,’ means here the constitution, which may be bilious, ‘ windy,’ and so forth. Ayu, literally ‘life’ or ‘long life,’ has been translated by ‘knowledge,’ in accordance with Govinda’s explanation, gi4nam. As the word vayah, ‘age,’ also occurs in this verse, it is clear that Ayu# cannot have its usual meaning. (14] L 146 BAUDHAYANA. I, 1, 1.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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