The Sacred Laws of the Âryas, Part II — SBE Vol. 14 (trans. Georg Bühler, 1882)

15. Let him not step over a rope to which a calf is tied.

16. Let him not step on ashes, bones, hair, chaff, potsherds, nor on a bathing-place (moist with) water.

8. Vishnu LXXI, 4o. 9. Vasish/ha XII, 39.

10. Vasish‘ha XII, ro.

11-12. Vasishtha XII, 32-33.

13. Govinda explains prakilaka by ‘a piece of wood fastened at the town gate.’ Etymologically it would mean ‘a strong bolt.’ Possibly the rule may be equivalent to Apastamba I, 11, 31, 23, and mean that a Snataka is not to creep through the small door which is found in all Indian town gates, and left open after the gates have been shut.

14. Apastamba I, 11, 31, 16. 15. Vasish/ka XII, 9.

16. Gautama IX,15; Manu IV, r32. '

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17. Let him not announce it to another (man if)a cow suckles (her calf).

18. Let him not say of (a cow which is) not a milch-cow, ‘She is not a milch-cow.’

19. If he speaks (of such a one), let him say, ‘It is one which will become a milch-cow.’

20. Let him not make empty, ill-sounding, or harsh speeches.

21. Let him not go alone on a journey,

22. Nor with outcasts, nor with a woman, nor with a Sidra.

23. Let him not set out (on a journey) towards evening.

24. Let him not bathe (entirely) naked.

25. Let him not bathe at night.

26. Let him not cross a river swimming.

27. Let him not look down into a well.

28. Let him not look down into a pit.

29. Let him not sit down-there, where another person may order him to rise.

30. Way must be made for a Brahmama, a cow, a king, a blind man, an aged man, one who is suffering under a burden, a pregnant woman, and a weak man.

31. A righteous man shall seek to dwell in a village where fuel, water, fodder, sacred fuel, Kusa grass, and garlands are plentiful, access to which is

• 17. Vishnu LXXI, 62. 18-19. Gautama IX, 19.
• 20. Manu IV,177; Vishvu LXXI, 54, 72, 74. 21-23. Manu IV, 140. 24, Gautama IX, 61.

26. Vasish¢ka XII, 45.

29. E.g. in the palace of a king, whence the attendants may drive him.

30. Vasish‘ha XIII, 58. 31. Gautama IX, 65.

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easy, where many rich people dwell, which abounds in industrious people, where Aryans form the majority, and which is not easily entered by robbers.

32. ‘A Brahmaza who, having wedded a wife of the Sadra caste and dwells during twelve years in a village where water (is obtainable) from wells only, becomes equal to a Sidra.’

33. (If you say that) he who lives in a town and whose body is covered with the dust, (raised) by others, and whose eyes and mouth are filled with it, will obtain salvation, if he restrains himself, (I declare that) that is impossible.

34. ‘The dust raised by carriages, horses, ‘elephants, and cows, and (that which comes) from grain is pure, blamed is (that raised) by a broom, goats, sheep, donkeys, and garments.’

35. Let him honour those who are worthy of honour. .

34. ‘The dust raised by carriages, horses, ‘elephants, and cows, and (that which comes) from grain is pure, blamed is (that raised) by a broom, goats, sheep, donkeys, and garments.’

35. Let him honour those who are worthy of honour. .

36. ‘A Rishi, a learned man, a king, a bridegroom, a maternal uncle, a father-in-law, and an officiating priest are mentioned in the Smrzti as worthy of the honey-mixture at certain times and occasions.’

37. ‘A Reshi, a learned man, and a king must be

33. Apastamba I, r1, 32, 21.

36. Vasishéha XI, 1-2. A Rishi is, according to Govinda, a man who knows not only the text of the Mantras, but also their sense. ‘But Baudhayana, Grzhya-sitra I, 11, 4, says that a man who knows, besides the Sakh@ and its Angas, the Kalpa also, is called Rishikalpa, i.e. one almost a Rishi. See also Apastamba I, 2, 5,5. A learned man (vidvas) is probably a student who has finished not only his vow, but learned the Veda, a so-called vidyasnataka, Apastamba I, 11, 30,3. Regarding the arghya or madhuparka, the honey-mixture, see Apastamba II, 4, 8, 7-9.

37. Gautama V, 27-30. I read kriyarambhe varartvigau. Thep. 245 honoured whenever they come, a bridegroom and a priest at the beginning of the religious rites, a maternal uncle and a father-in-law when a year has elapsed since their last visit.’

38. ‘Let him raise his right arm on (entering) the place where the sacred fire is kept, in the midst of a herd of cows, in the presence of Brahmamas, at the daily recitation of the Veda, and at dinner.’

39. ‘An upper garment must be worn on the following five occasions: during the daily study, during the evacuation (of excrements), when one bestows gifts, at dinner, and while one sips water.’

40. ‘While one offers oblations in the fire, while one dines, bestows gifts, offers (food to deities or Gurus), and accepts presents, (the right hand) must be’ placed between the knees.’ |

41. ‘The revealed texts declare, that the creatures depend on food, food is life; therefore gifts of food must be made. Food is the most excellent of sacrificial viands.’

42. ‘Sin is removed by burnt offerings, burnt oblations are surpassed by (gifts of) food, and gifts of food by kind speeches. That (is declared) to us in the revealed texts.’

Prasna II, ApuyAva 4, KawoikA 7.

1. Now, therefore, we will declare the rule for
(performing) the twilight devotions.

meaning is that a bridegroom is to receive the honey-mixture when he comes to his father-in-law’s house for his wedding, and an officiating priest when he comes to perform a sacrifice.

38. Vishnu LXXI, 60. Govinda adds that the act is performed as a salutation. ,

41. See e.g. Taittiriya Arazyaka VIII, 2.

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38. Vishnu LXXI, 60. Govinda adds that the act is performed as a salutation. ,

41. See e.g. Taittiriya Arazyaka VIII, 2.

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2. Going to a (sacred) bathing-place, he shall bathe, in case he is impure; in case he is pure, he may, optionally, omit the bath. (But in either case) he shall wash his feet and hands. Sipping water and sprinkling himself, while he recites the (Azkverses) containing the word Surabhi, the Ablingas, those addressed to Varuma, the Hiramyavarnas, the Pavamants, the (sacred syllables called) Vyahv‘tis, and other purificatory (texts), he becomes pure (and fit to perform the twilight devotions).

3. Now they quote also (the following verse) : ‘Submersion in water (and) bathing are prescribed for all the (four) castes. But sprinkling (water over the body), while Mantras (are being recited), is the particular (duty) of the twice-born.’

4. He who sprinkles himself (with water) at the beginning of any sacred rite,—before the time of the twilight devotions,—while reciting that same collection of purificatory (texts), becomes pure.

5. Now they quote also (the following rules): Seated, with his face to the west, on Darbha grass and holding Darbha blades in his (right) hand, which

7.2. ‘A sacred bathing-place, i.e. a river or pond outside the village. —Govinda. The same author adds that the hands must be washed as far as the wrist, that while sipping water the worshipper is to repeat in the evening, Taittirlya Arazyaka X, 31, and in the morning X, 32, and that if he bathes, Taittirtya Aranyaka X, 1, 12, and other texts must be recited. The Azk containing the word Surabhi is found Taittiriya Samhita I, 5,11, 4, 7; the three Ablingas, Taittiriya Aranyaka X, 1, 11; the four verses addressed ‘to Varuna, Taittirilya Samhita III, 4, 11, 4, and Taittirtya Aranyaka II, 4,4. By the term Pavamanis the Pavamandnuvaka, Taittiriya Brahmaza I, 4, 8, is meant.

5. The injunction to turn the face to the west refers to the evening prayer; see also below, Sfitra ro.

II, 4, 7- THE TWILIGHT DEVOTIONS.

is filled with water, he shall repeat the SavitrPone’ NIA. y thousand times;

6. Or (he may recite the verse) one hundred times, suppressing his breath ;

7. Or mentally ten times, adding the syllable Om at the beginning and at the end and the seven Vyahritis.

8. And if he is tired by three suppressions of his breath (performed) with (the recitation of) the (Anuvaka called) Brahmahvedaya (the heart of Brahman, then let him repeat the Savitri).

9. In the evening he worships (the sun) with the two (verses) addressed to Varuma,‘ Hear this my call, O Varuza,’ and ‘ Therefore I go to thee.’

10. The same (rules apply to the twilight devotion) in the morning, (but the worshipper) shall face the east and stand upright.

11. In the day-time he worships (the sun) with the two (verses) addressed to Mitra, ‘The glory of Mitra, who supports men,’ and ‘ Mitra causes men to join.’

12. Let him begin (the twilight devotion) in the