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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.
1He 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. 9. According to Govinda, either the prasava, the syllable Om, or the Gayatri are the mantras to be recited, and the recitation is a penance to be performed when the vessel is received. The MSS. of the text mark the verse as a quotation by adding the word ‘iti,’ which the commentary omits. 13. According to Govinda, a Brahmana who goes to fetch water at night, which he may want for personal purification, is ordered to restrain his breath, because thereby the air in the body becomes strong, and fire or heat (agni) is produced. Now as at night the sun is stated to enter the fire and to become subject to it, a Brahmana, who by restraining his breath has produced fire, has. secured the presence of the sun, when he goes to fetch water. 14. Govinda expressly states that the word vigiayate, ‘it is declared,’ I, 45 7» THE WATERPOT. 163 15. Baudhayana (says), ‘Or if on the occasion of each personal purification (he washes himself with other water) up to the wrist, (he will become) pure.’ 16. Now they quote also (the following verses): Prasna I, ApuyAya 4, KawnniKA 7. 1. ‘Formerly (the use of) a waterpot has been prescribed by Brahman and the chief sages for the purification of twice-born men. Therefore he shall always.carry one.’ ‘He who desires his own welfare, shall use it without hesitation, for purifying (his person), for drinking, and for performing his twilight devotions.’ 2. Let him do it with a believing heart; a wise man must not corrupt his mind. The self-existent literally, ‘it is distinctly known,’ always indicates that the passage quoted is taken from the Veda. The rites for which water from the waterpot is not to be used, are libations to the manes, the gods, and the fire. See also below, I, 4, 7, 5. 15. The words enclosed between parentheses are Govinda’s. 7.1. The division of this chapter into two sections occurs in the M. manuscript only. The Dekhan MSS., which give the division into Kandik4s, do not note it, and have at the end of the Prasna the figure 20, while M. has 21 and in words ekavimsatih after the enumeration of the Pratikas. 2. ‘A wise man must not corrupt his mind,’ i. e. must not doubt or adopt erroneous views regarding the teaching of the Sastras with respect to the waterpot. It seems to me that this passage indicates the existence of an opposition to the constant tarrying of the waterpot in Baudhayana’s times. This is so much more probable, as the custom is now obsolete, and is mentioned in some Pur4mas and versified Smritis as one of the practices forbidden in the Kali age; see e.g. the general note appended to Sir W. Jones’ translation of Manu. M 2 164 BAUDHAYANA. I, 4,7
2This is so much more probable, as the custom is now obsolete, and is mentioned in some Pur4mas and versified Smritis as one of the practices forbidden in the Kali age; see e.g. the general note appended to Sir W. Jones’ translation of Manu. M 2 164 BAUDHAYANA. I, 4,7 (Brahman) came into existence with a water-vessel. Therefore let him perform (his rites) with a watervessel. 3. Let him hold it in his right hand when he voids urine and excrements, in the left when he sips water. That is (a) settled (rule) for all good men. 4. For as the sacrificial cup (kamasa) is declared to be pure on account of its contact with the Somajuice, even so the water-vessel is constantly pure through its contact with water. 5. Therefore let him avoid (to use) it for the worship of the manes, the gods, and the fire. 6. Therefore let him not go on a journey without a waterpot, nor to the boundary of the village, nor from one house to the other. 7. Some (declare that he must not go without it) a step further than the length of an arrow. 8. Baudhayana (says that he shall not go without it) if he wishes to fulfil his duties constantly. g. (The divine) Word declares that (this is confirmed) by a Azk-shaped (passage). Prasna I, ApuyAyva 5, KanoixA 8. 1. Now (follows the description of) the means of purification. 5. According to Govinda the word ‘therefore’ refers back to SAtra I, 4, 6, 14. , 9. ‘ Rigvidham, “a Rzk-shaped (passage),” means Azgvidhanam, ‘“‘a prescription consisting of a Ark.” The Bréhmama is indicated by (the word) vak, (“the goddess of) speech.” The meaning is, “The Brahmava says that there is also a Ark-verse to this effect. That is as follows, tasyaish4 bhavati yat te silpam ity4di’ (Taittirtya-Aranyaka I, 7, 1)—Govinda. I, 5,8 PURIFICATION. 165 2. The body is purified by water, the understanding by knowledge, the soul by abstention from injuring living beings, the internal organ by truth. 3. Purifying the internal organ (is called) internal purification. 4. We will explain (the rules of) external purification. 5. The sacrificial thread (shall be made) of Kusa grass, or cotton, (and consist) of thrice three strings, 6. (It shall hang down) to the navel. 7. (In putting it on) he shall raise the right arm, lower the left, and lower the head. 8. The contrary (is done at sacrifices) to the manes, g. (If the thread is) suspended round the neck, (it is called) nivita. 10. (If it is) suspended below (the navel, it is called) adhopavita. 11, Let him perform (the rite of personal) purification, facing the east or the north, (and) seated in a pure place; (let him) place his right arm be- ’ tween his knees and wash both hands up to the wrist and both feet (up to the ankles). 12. Let him not use for sipping the remainder of the water with which he has washed his feet. 13. But if he uses (that) for sipping, let him do it, after pouring (a portion of it) on the ground. 8. 2. Vasishéha III, 60. 4-9. Manu II, 63.
312. Let him not use for sipping the remainder of the water with which he has washed his feet. 13. But if he uses (that) for sipping, let him do it, after pouring (a portion of it) on the ground. 8. 2. Vasishéha III, 60. 4-9. Manu II, 63. 11. Vasish/ka III, 26. Govinda points out that the word saukam, ‘(rite of) purification,’ has here the meaning of 44amanam, ‘sipping water. He thinks that the 4a, ‘and,’ which stands after padau, ‘both feet,’ indicates that other portions of the body which have been defiled must be washed also. 166 BAUDHAYANA. I, 5, 8: 14. He shall sip out of the Tirtha sacred to Brahman. 15. The part (of the hand) at the root of the thumb (is called) the Tirtha sacred to Brahman. 16. The part above the thumb (is called the Tirtha) sacred to the manes, the part at the tips of the fingers that sacred to the gods, the part at the root of the fingers that sacred to the Rshis. 17. (Let him not use for sipping water that has trickled) from the fingers, nor (water) that is covered with bubbles or foam, nor (water that is) hot, or alkaline, or salt, or muddy, or discoloured, or has a bad smell or taste. 18. (Let him not sip water) laughing, nor talking, nor standing, nor looking about, nor bending his head or his body forward, nor while the lock on his crown is untied, nor while his throat is wrapped ‘up, nor while his head is covered, nor when he is in a hurry, nor without wearing the sacrificial thread, nor stretching his feet out, nor while his loins are girt (with a cloth), nor without holding his right arm between his knees, nor making a sound. 19. Let him thrice drink water that reaches his heart. 20. Let him wipe (his lips) thrice. 21. Some (declare that he shall do it) twice. 14. Vasish¢ha III, 26. 16. Vishnu LXII, 3-4. All the MSS. except M. place the Tirtha sacred to the gods at the root of the fingers, and that sacred to the Rishis at the tips of the fingers, and Govinda has the same erroneous reading. 17. Vasish¢ha III, 36. 18. Vasishéa III, 30. Ig~20. Vasishsfa III, 26; Apastamba I, 5, 16, 3. 21. Vasishéha III, 27; Apastamba I, 5, 16, 4. I, 5, 8 PURIFICATION. 167 22. A woman and a Sidra (shall perform) both (acts) once (only). 23. Now they quote also (the following verse): ‘A Bréhmama is purified by water that reaches his heart, a Kshatriya by (water) reaching his throat, a Vaisya by (water barely) taken into the mouth, a woman and a Sidra by touching (it) with the extremity (of the lips). 24. ‘If (drops) adhere to his teeth, (they must be considered pure) like the teeth, because they are fixed (in the mouth) like the teeth. Let him not sip water on their account in case they fall. If they flow out, he will be pure.’ 25. Now they quote also (the following verse): ‘If anything adheres to the teeth, (it is pure) like the teeth; and if he swallows (it or) whatever else may be in the mouth (or) may remain after sipping water, (he will become) pure.’
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.
1He 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. 9. According to Govinda, either the prasava, the syllable Om, or the Gayatri are the mantras to be recited, and the recitation is a penance to be performed when the vessel is received. The MSS. of the text mark the verse as a quotation by adding the word ‘iti,’ which the commentary omits. 13. According to Govinda, a Brahmana who goes to fetch water at night, which he may want for personal purification, is ordered to restrain his breath, because thereby the air in the body becomes strong, and fire or heat (agni) is produced. Now as at night the sun is stated to enter the fire and to become subject to it, a Brahmana, who by restraining his breath has produced fire, has. secured the presence of the sun, when he goes to fetch water. 14. Govinda expressly states that the word vigiayate, ‘it is declared,’ I, 45 7» THE WATERPOT. 163 15. Baudhayana (says), ‘Or if on the occasion of each personal purification (he washes himself with other water) up to the wrist, (he will become) pure.’ 16. Now they quote also (the following verses): Prasna I, ApuyAya 4, KawnniKA 7. 1. ‘Formerly (the use of) a waterpot has been prescribed by Brahman and the chief sages for the purification of twice-born men. Therefore he shall always.carry one.’ ‘He who desires his own welfare, shall use it without hesitation, for purifying (his person), for drinking, and for performing his twilight devotions.’ 2. Let him do it with a believing heart; a wise man must not corrupt his mind. The self-existent literally, ‘it is distinctly known,’ always indicates that the passage quoted is taken from the Veda. The rites for which water from the waterpot is not to be used, are libations to the manes, the gods, and the fire. See also below, I, 4, 7, 5. 15. The words enclosed between parentheses are Govinda’s. 7.1. The division of this chapter into two sections occurs in the M. manuscript only. The Dekhan MSS., which give the division into Kandik4s, do not note it, and have at the end of the Prasna the figure 20, while M. has 21 and in words ekavimsatih after the enumeration of the Pratikas. 2. ‘A wise man must not corrupt his mind,’ i. e. must not doubt or adopt erroneous views regarding the teaching of the Sastras with respect to the waterpot. It seems to me that this passage indicates the existence of an opposition to the constant tarrying of the waterpot in Baudhayana’s times. This is so much more probable, as the custom is now obsolete, and is mentioned in some Pur4mas and versified Smritis as one of the practices forbidden in the Kali age; see e.g. the general note appended to Sir W. Jones’ translation of Manu. M 2 164 BAUDHAYANA. I, 4,7
2This is so much more probable, as the custom is now obsolete, and is mentioned in some Pur4mas and versified Smritis as one of the practices forbidden in the Kali age; see e.g. the general note appended to Sir W. Jones’ translation of Manu. M 2 164 BAUDHAYANA. I, 4,7 (Brahman) came into existence with a water-vessel. Therefore let him perform (his rites) with a watervessel. 3. Let him hold it in his right hand when he voids urine and excrements, in the left when he sips water. That is (a) settled (rule) for all good men. 4. For as the sacrificial cup (kamasa) is declared to be pure on account of its contact with the Somajuice, even so the water-vessel is constantly pure through its contact with water. 5. Therefore let him avoid (to use) it for the worship of the manes, the gods, and the fire. 6. Therefore let him not go on a journey without a waterpot, nor to the boundary of the village, nor from one house to the other. 7. Some (declare that he must not go without it) a step further than the length of an arrow. 8. Baudhayana (says that he shall not go without it) if he wishes to fulfil his duties constantly. g. (The divine) Word declares that (this is confirmed) by a Azk-shaped (passage). Prasna I, ApuyAyva 5, KanoixA 8. 1. Now (follows the description of) the means of purification. 5. According to Govinda the word ‘therefore’ refers back to SAtra I, 4, 6, 14. , 9. ‘ Rigvidham, “a Rzk-shaped (passage),” means Azgvidhanam, ‘“‘a prescription consisting of a Ark.” The Bréhmama is indicated by (the word) vak, (“the goddess of) speech.” The meaning is, “The Brahmava says that there is also a Ark-verse to this effect. That is as follows, tasyaish4 bhavati yat te silpam ity4di’ (Taittirtya-Aranyaka I, 7, 1)—Govinda. I, 5,8 PURIFICATION. 165 2. The body is purified by water, the understanding by knowledge, the soul by abstention from injuring living beings, the internal organ by truth. 3. Purifying the internal organ (is called) internal purification. 4. We will explain (the rules of) external purification. 5. The sacrificial thread (shall be made) of Kusa grass, or cotton, (and consist) of thrice three strings, 6. (It shall hang down) to the navel. 7. (In putting it on) he shall raise the right arm, lower the left, and lower the head. 8. The contrary (is done at sacrifices) to the manes, g. (If the thread is) suspended round the neck, (it is called) nivita. 10. (If it is) suspended below (the navel, it is called) adhopavita. 11, Let him perform (the rite of personal) purification, facing the east or the north, (and) seated in a pure place; (let him) place his right arm be- ’ tween his knees and wash both hands up to the wrist and both feet (up to the ankles). 12. Let him not use for sipping the remainder of the water with which he has washed his feet. 13. But if he uses (that) for sipping, let him do it, after pouring (a portion of it) on the ground. 8. 2. Vasishéha III, 60. 4-9. Manu II, 63.
312. Let him not use for sipping the remainder of the water with which he has washed his feet. 13. But if he uses (that) for sipping, let him do it, after pouring (a portion of it) on the ground. 8. 2. Vasishéha III, 60. 4-9. Manu II, 63. 11. Vasish/ka III, 26. Govinda points out that the word saukam, ‘(rite of) purification,’ has here the meaning of 44amanam, ‘sipping water. He thinks that the 4a, ‘and,’ which stands after padau, ‘both feet,’ indicates that other portions of the body which have been defiled must be washed also. 166 BAUDHAYANA. I, 5, 8: 14. He shall sip out of the Tirtha sacred to Brahman. 15. The part (of the hand) at the root of the thumb (is called) the Tirtha sacred to Brahman. 16. The part above the thumb (is called the Tirtha) sacred to the manes, the part at the tips of the fingers that sacred to the gods, the part at the root of the fingers that sacred to the Rshis. 17. (Let him not use for sipping water that has trickled) from the fingers, nor (water) that is covered with bubbles or foam, nor (water that is) hot, or alkaline, or salt, or muddy, or discoloured, or has a bad smell or taste. 18. (Let him not sip water) laughing, nor talking, nor standing, nor looking about, nor bending his head or his body forward, nor while the lock on his crown is untied, nor while his throat is wrapped ‘up, nor while his head is covered, nor when he is in a hurry, nor without wearing the sacrificial thread, nor stretching his feet out, nor while his loins are girt (with a cloth), nor without holding his right arm between his knees, nor making a sound. 19. Let him thrice drink water that reaches his heart. 20. Let him wipe (his lips) thrice. 21. Some (declare that he shall do it) twice. 14. Vasish¢ha III, 26. 16. Vishnu LXII, 3-4. All the MSS. except M. place the Tirtha sacred to the gods at the root of the fingers, and that sacred to the Rishis at the tips of the fingers, and Govinda has the same erroneous reading. 17. Vasish¢ha III, 36. 18. Vasishéa III, 30. Ig~20. Vasishsfa III, 26; Apastamba I, 5, 16, 3. 21. Vasishéha III, 27; Apastamba I, 5, 16, 4. I, 5, 8 PURIFICATION. 167 22. A woman and a Sidra (shall perform) both (acts) once (only). 23. Now they quote also (the following verse): ‘A Bréhmama is purified by water that reaches his heart, a Kshatriya by (water) reaching his throat, a Vaisya by (water barely) taken into the mouth, a woman and a Sidra by touching (it) with the extremity (of the lips). 24. ‘If (drops) adhere to his teeth, (they must be considered pure) like the teeth, because they are fixed (in the mouth) like the teeth. Let him not sip water on their account in case they fall. If they flow out, he will be pure.’ 25. Now they quote also (the following verse): ‘If anything adheres to the teeth, (it is pure) like the teeth; and if he swallows (it or) whatever else may be in the mouth (or) may remain after sipping water, (he will become) pure.’
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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