Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘As a blazing fire shines, even so shines he who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).’ Thus speaks the Brahmama. Prasna I, ApuyAya 8, KawoiKA 5. 1. Now (follow the duties) of a Snataka. interpolations and corruptions. The minor discrepancies are, ‘brahmano vai brahmasaryam upayan’ (upayaé/an, C. I. and T.); padatmanyeva Aaturthah pAdak; yadagnaye samidham Adadhiti; atha yad 4tm4nam daridrikrty4hrir bhava bhikshate brahmasaryam Aarati ; atha yad A#aryavakah karoti ya evasya#arye. In the second passage the Dekhan MSS. read, however, like the printed text. The interpolations are, ‘ Now when he recites the Veda,’ &c., and the verse, ‘He commits sin if he neglects, &c. The former passage entirely destroys the sense of the whole and the connexion of the parts. Both have, however, been retained, as they occur in all the MSS. and the two copies of the commentary, and have been enclosed in brackets. The corrupt passage is so bad that it makes no sense at all. The best MSS. read as follows: ‘api hi vai snatva bhiksham faratyavigianandsandyaya pitrindmanyabhya’ kriyabhyah’ sa yadanydm, &c.,D.; ‘api ha vai snatva bhish/am karasapi giani nasandya y4 [va sec. m.] pitré#4m anyabhya# kriyabhyaf,’ K.; api ha vai snatva bhiksha#% sarati—pagnati —nam sandy4pi pitrzzim anyabhyah kriyasas, M.; api ha vai snatva bhiksham faratyavignatindmasanayapi pitrizim anyabhya kriyabhyaZ, C. I. As itis by no means certain that Baudh4yana’s reading agreed with that of the printed text, I have left the passage out. 5. 1. Regarding the term Snataka, see Apastamba I, 11, 30, 1-4. Govinda thinks that the following rules are intended to gpl in the first instance to a student who has performed the Samavartana on completion of his studentship and lives unmarried at home. For though the Smrvti declares it necessary for a student to enter, on completing his term, at once into one of the remaining three I, 3,3. UNMARRIED SNATAKA. 159 2. He shall wear a lower garment and upper garment. 3. Let him carry a staff made of bamboo, 4. And a pot filled with water. 5. Let him wear two sacrificial threads. 6. (He shall possess) a turban, an upper garment ° (consisting of) a skin, shoes, and a parasol. (He shall keep) a sacred fire and (offer) the new and full moon (Sth4ltp4kas). 7. He shall cause the hair of his head, of his beard, and of his body, and his nails to be cut on the Parva days. 8. His livelihood (he shall obtain in the following manner) : 9. Let him beg uncooked (food) from Brahmazas, -Kshatriyas, Vaisyas, or carpenters, 10, Or (cooked) food (even from many). 11. Let him remain silent (when he goes to beg). 12. Let him perform with that all Pakayagéas, offered to the gods and manes, and the rites, securing welfare.
2Let him beg uncooked (food) from Brahmazas, -Kshatriyas, Vaisyas, or carpenters, 10, Or (cooked) food (even from many). 11. Let him remain silent (when he goes to beg). 12. Let him perform with that all Pakayagéas, offered to the gods and manes, and the rites, securing welfare. orders, it may happen, as the commentator observes, that the Snataka’s marriage cannot take place immediately. The correctness of this view is proved by Apastamba I, 2, 8, and by the fact that below, II, 3, §, the rules for a married Snataka are given separately. 2-5. Vasishéha XII, 14. 6. Apastamba I, 2, 8, 2. 4. Regarding the Parva days, see Vasish¢ka XII, 21 note. 8. Vasish/ha XII, 2-4. ‘Though the Snataka is the subject of the discussion, the word “his” is used (in this Sftra) in order to introduce the remaining duties of a householder also.’-—Govinda. g. The carpenter (rathak4ra) is a Sfidra, but connected with the Vedic sacrifices. to. ‘“ Food” (bhaiksham), i.e. a quantity of begged food. The meaning is that in times of distress he may beg from many.’— Govinda. 12. With that, i.e. with the food obtained by begging. Regarding 160 BAUDHAYANA. I, 3, 5 13. Baudhd4yana declares that by (following) this rule the most excellent sages reach the highest’ abode of PragApati Paramesh¢Zin. Prasna I, ApuyAva 4, KawopiKA 6. 1. Now (those who know the law) prescribe the carrying of a waterpot. 2. It is declared (in the Vedas) that fire (resides) in the right ear of a goat, in the right hand of a Braéhmaza, likewise in water (and) in a bundle of Kusa grass. Therefore after personal purification let him wipe (his water-vessel) on all sides with his (right) hand, (reciting the mantra), ‘Blaze up, O fire ;’ for that (is called) encircling it with fire and is preferable to heating (the pot on the fire). 3. With reference to this matter they prescribe also (the following rules): ‘If he thinks in his heart that (the pot) has been slightly defiled, let him light Kusa or (other) grass and heat (the pot) on all sides, keeping his right hand turned towards it.’ 4. ‘If (pots) have been touched by crows, dogs, or the Pakayagwias, see Gautama VIII, 18. Govinda gives as an instance of the rites securing welfare (bhfitikarm4zi) the 4yushyaaru, a rice-offering intended to procure long life. 13. Govinda explains Baudhayana by K4amvayana, and adds that either the author speaks of himself in the third person or a pupil must have compiled the book. 6. 1. As Govinda observes, the rules regarding the waterpot (kamandalu) are introduced here in connexion with I, 3, 5, 4. 2. Vasish/ha XII, 15-16. The mantra is found, Taittirtya-Aranyaka X, 1, 4. 3. The word upadisanti, ‘they prescribe,’ stands at the end of Sfitra 4, as it refers:to both rules. 4. Vasish¢/ha III, 39. The paryagnikarana is the rite prescribed in Sdtra 2. T, 4, 6. THE WATERPOT. 161 other (unclean animals, they shall be heated, until they are of) the colour of fire, after the (paryagnikarana has been performed).’
34. Vasish¢/ha III, 39. The paryagnikarana is the rite prescribed in Sdtra 2. T, 4, 6. THE WATERPOT. 161 other (unclean animals, they shall be heated, until they are of) the colour of fire, after the (paryagnikarana has been performed).’ 5. (Pots) which have been defiled by urine, ordure, blood, semen, and the like must be thrown away. _ 6. If his waterpot has been broken, let him offer one hundred (oblations) reciting the Vy4hvtis, or mutter (the Vy4hvztis as often). : 7. (Reciting the text), ‘Earth went to earth, the mother joined the mother; may we have sons and cattle; may he who hates us be destroyed, he shall collect the fragments, throw them into water, repeat the Gayatri at least ten times and take again another (pot). 8. Taking refuge with Varuva, (he shall recite the mantra), ‘ That (belongs) to thee, Varuza; again to me, Om,’ (and) meditate on the indestructible. 5. Vasishéha III, 59. 6. Regarding the Vy4hritis, see Gautama I, 51. 4. Govinda says that Vamadeva is the Ashi of the mantra. The fragments of the pot are to be thrown into a river or tank, in order to preserve them from defilement. See also Journ. Bo. Br. Roy. As. Soc., No. XXXIV A, p. 55 note. 8. ‘ Taking refuge with Varuma, i.e. saying, “I flee for safety to Varuna.” (The words), “ That for thee, Varuna, again to me, Om,” (are) the mantras (to be recited) on taking (a new vessel). Its meaning is this: ‘Those fragments which I have thrown into the water shall belong to thee, Varuma.” (Saying), “Come, thou (who art) a lord of water-vessels, again to me, Om,” he shall meditate on another visible pot as indestructible, i.e. at the end of the Vedic (word) “Om,” let him meditate, (i.e.) recollect, that not everything will be turned topsy-turvy, (but that some things are) also indestructible, i.e. that that is not destroyed, does not perish.—Govinda. The explanation of the last clause of our Sftra seems to be that, on pronouncing the syllable (akshara) Om, the reciter is [r4] M 162 BAUDHAYANA. I, 4, 6. 9. ‘If he has received (the new vessel) from a Sidra, let him recite (the Gayatri) one hundred (times). (If he has received it) from a Vaisya, fifty (repetitions of the G4yatrt) are prescribed, but (on receiving it) from a Kshatriya twenty-five, (and on taking it) from a Brahmamza ten.’ 10. Those who recite the Veda are doubtful whether he shall fetch water after the sun has set or shall not fetch it. 11. The most excellent (opinion is) that he may fetch it. 12. Let him restrain his breath, while he fetches water. 13. Fire, forsooth, takes up water. 14. It is declared (in the Veda), ‘When he has washed his hands and feet with water from his water-vessel, he is impure for others, as long as the moisture (remains). He purifies himself only. Let him not perform other religious rites (with water from his pot). to recollect the etymological import of the word akshara, ‘ indestructible,’ and thus to guard the new vessel against the mishap which befell the old one.
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.
1‘As a blazing fire shines, even so shines he who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).’ Thus speaks the Brahmama. Prasna I, ApuyAya 8, KawoiKA 5. 1. Now (follow the duties) of a Snataka. interpolations and corruptions. The minor discrepancies are, ‘brahmano vai brahmasaryam upayan’ (upayaé/an, C. I. and T.); padatmanyeva Aaturthah pAdak; yadagnaye samidham Adadhiti; atha yad 4tm4nam daridrikrty4hrir bhava bhikshate brahmasaryam Aarati ; atha yad A#aryavakah karoti ya evasya#arye. In the second passage the Dekhan MSS. read, however, like the printed text. The interpolations are, ‘ Now when he recites the Veda,’ &c., and the verse, ‘He commits sin if he neglects, &c. The former passage entirely destroys the sense of the whole and the connexion of the parts. Both have, however, been retained, as they occur in all the MSS. and the two copies of the commentary, and have been enclosed in brackets. The corrupt passage is so bad that it makes no sense at all. The best MSS. read as follows: ‘api hi vai snatva bhiksham faratyavigianandsandyaya pitrindmanyabhya’ kriyabhyah’ sa yadanydm, &c.,D.; ‘api ha vai snatva bhish/am karasapi giani nasandya y4 [va sec. m.] pitré#4m anyabhya# kriyabhyaf,’ K.; api ha vai snatva bhiksha#% sarati—pagnati —nam sandy4pi pitrzzim anyabhyah kriyasas, M.; api ha vai snatva bhiksham faratyavignatindmasanayapi pitrizim anyabhya kriyabhyaZ, C. I. As itis by no means certain that Baudh4yana’s reading agreed with that of the printed text, I have left the passage out. 5. 1. Regarding the term Snataka, see Apastamba I, 11, 30, 1-4. Govinda thinks that the following rules are intended to gpl in the first instance to a student who has performed the Samavartana on completion of his studentship and lives unmarried at home. For though the Smrvti declares it necessary for a student to enter, on completing his term, at once into one of the remaining three I, 3,3. UNMARRIED SNATAKA. 159 2. He shall wear a lower garment and upper garment. 3. Let him carry a staff made of bamboo, 4. And a pot filled with water. 5. Let him wear two sacrificial threads. 6. (He shall possess) a turban, an upper garment ° (consisting of) a skin, shoes, and a parasol. (He shall keep) a sacred fire and (offer) the new and full moon (Sth4ltp4kas). 7. He shall cause the hair of his head, of his beard, and of his body, and his nails to be cut on the Parva days. 8. His livelihood (he shall obtain in the following manner) : 9. Let him beg uncooked (food) from Brahmazas, -Kshatriyas, Vaisyas, or carpenters, 10, Or (cooked) food (even from many). 11. Let him remain silent (when he goes to beg). 12. Let him perform with that all Pakayagéas, offered to the gods and manes, and the rites, securing welfare.
2Let him beg uncooked (food) from Brahmazas, -Kshatriyas, Vaisyas, or carpenters, 10, Or (cooked) food (even from many). 11. Let him remain silent (when he goes to beg). 12. Let him perform with that all Pakayagéas, offered to the gods and manes, and the rites, securing welfare. orders, it may happen, as the commentator observes, that the Snataka’s marriage cannot take place immediately. The correctness of this view is proved by Apastamba I, 2, 8, and by the fact that below, II, 3, §, the rules for a married Snataka are given separately. 2-5. Vasishéha XII, 14. 6. Apastamba I, 2, 8, 2. 4. Regarding the Parva days, see Vasish¢ka XII, 21 note. 8. Vasish/ha XII, 2-4. ‘Though the Snataka is the subject of the discussion, the word “his” is used (in this Sftra) in order to introduce the remaining duties of a householder also.’-—Govinda. g. The carpenter (rathak4ra) is a Sfidra, but connected with the Vedic sacrifices. to. ‘“ Food” (bhaiksham), i.e. a quantity of begged food. The meaning is that in times of distress he may beg from many.’— Govinda. 12. With that, i.e. with the food obtained by begging. Regarding 160 BAUDHAYANA. I, 3, 5 13. Baudhd4yana declares that by (following) this rule the most excellent sages reach the highest’ abode of PragApati Paramesh¢Zin. Prasna I, ApuyAva 4, KawopiKA 6. 1. Now (those who know the law) prescribe the carrying of a waterpot. 2. It is declared (in the Vedas) that fire (resides) in the right ear of a goat, in the right hand of a Braéhmaza, likewise in water (and) in a bundle of Kusa grass. Therefore after personal purification let him wipe (his water-vessel) on all sides with his (right) hand, (reciting the mantra), ‘Blaze up, O fire ;’ for that (is called) encircling it with fire and is preferable to heating (the pot on the fire). 3. With reference to this matter they prescribe also (the following rules): ‘If he thinks in his heart that (the pot) has been slightly defiled, let him light Kusa or (other) grass and heat (the pot) on all sides, keeping his right hand turned towards it.’ 4. ‘If (pots) have been touched by crows, dogs, or the Pakayagwias, see Gautama VIII, 18. Govinda gives as an instance of the rites securing welfare (bhfitikarm4zi) the 4yushyaaru, a rice-offering intended to procure long life. 13. Govinda explains Baudhayana by K4amvayana, and adds that either the author speaks of himself in the third person or a pupil must have compiled the book. 6. 1. As Govinda observes, the rules regarding the waterpot (kamandalu) are introduced here in connexion with I, 3, 5, 4. 2. Vasish/ha XII, 15-16. The mantra is found, Taittirtya-Aranyaka X, 1, 4. 3. The word upadisanti, ‘they prescribe,’ stands at the end of Sfitra 4, as it refers:to both rules. 4. Vasish¢/ha III, 39. The paryagnikarana is the rite prescribed in Sdtra 2. T, 4, 6. THE WATERPOT. 161 other (unclean animals, they shall be heated, until they are of) the colour of fire, after the (paryagnikarana has been performed).’
34. Vasish¢/ha III, 39. The paryagnikarana is the rite prescribed in Sdtra 2. T, 4, 6. THE WATERPOT. 161 other (unclean animals, they shall be heated, until they are of) the colour of fire, after the (paryagnikarana has been performed).’ 5. (Pots) which have been defiled by urine, ordure, blood, semen, and the like must be thrown away. _ 6. If his waterpot has been broken, let him offer one hundred (oblations) reciting the Vy4hvtis, or mutter (the Vy4hvztis as often). : 7. (Reciting the text), ‘Earth went to earth, the mother joined the mother; may we have sons and cattle; may he who hates us be destroyed, he shall collect the fragments, throw them into water, repeat the Gayatri at least ten times and take again another (pot). 8. Taking refuge with Varuva, (he shall recite the mantra), ‘ That (belongs) to thee, Varuza; again to me, Om,’ (and) meditate on the indestructible. 5. Vasishéha III, 59. 6. Regarding the Vy4hritis, see Gautama I, 51. 4. Govinda says that Vamadeva is the Ashi of the mantra. The fragments of the pot are to be thrown into a river or tank, in order to preserve them from defilement. See also Journ. Bo. Br. Roy. As. Soc., No. XXXIV A, p. 55 note. 8. ‘ Taking refuge with Varuma, i.e. saying, “I flee for safety to Varuna.” (The words), “ That for thee, Varuna, again to me, Om,” (are) the mantras (to be recited) on taking (a new vessel). Its meaning is this: ‘Those fragments which I have thrown into the water shall belong to thee, Varuma.” (Saying), “Come, thou (who art) a lord of water-vessels, again to me, Om,” he shall meditate on another visible pot as indestructible, i.e. at the end of the Vedic (word) “Om,” let him meditate, (i.e.) recollect, that not everything will be turned topsy-turvy, (but that some things are) also indestructible, i.e. that that is not destroyed, does not perish.—Govinda. The explanation of the last clause of our Sftra seems to be that, on pronouncing the syllable (akshara) Om, the reciter is [r4] M 162 BAUDHAYANA. I, 4, 6. 9. ‘If he has received (the new vessel) from a Sidra, let him recite (the Gayatri) one hundred (times). (If he has received it) from a Vaisya, fifty (repetitions of the G4yatrt) are prescribed, but (on receiving it) from a Kshatriya twenty-five, (and on taking it) from a Brahmamza ten.’ 10. Those who recite the Veda are doubtful whether he shall fetch water after the sun has set or shall not fetch it. 11. The most excellent (opinion is) that he may fetch it. 12. Let him restrain his breath, while he fetches water. 13. Fire, forsooth, takes up water. 14. It is declared (in the Veda), ‘When he has washed his hands and feet with water from his water-vessel, he is impure for others, as long as the moisture (remains). He purifies himself only. Let him not perform other religious rites (with water from his pot). to recollect the etymological import of the word akshara, ‘ indestructible,’ and thus to guard the new vessel against the mishap which befell the old one.
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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