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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1MAHAYAGNAS, 257 5. Let him daily give food to Brahmamas, be it only roots, fruit, or vegetables. Thereby he performs that sacrifice to men. 6. Let him daily recite the Veda privately, be it only the syllable Om or the Vy4hvttis. Thereby he performs that sacrifice to be offered to Brahman. 7. ‘The private recitation of the Veda is, indeed, the sacrifice to Brahman. At that sacrifice to Brahman speech, forsooth, (takes the place of) the Guhf, the internal organ (that of) the Upabhrtt, the eye (that of) the Dhruv4, the understanding (that of) the Sruva, truth (that of) the final bath, heaven (is) the conclusion of the sacrifice. He who, knowing this, daily recites the Veda to himself, gains as much heavenly bliss as, and more than, he who gives away this whole earth that is filled with wealth, and imperishable (beatitude), and conquers death. Therefore the Veda should be recited in private. Thus speaks the Brahmama.’ 8. Now they quote also (the following passage) : ‘Tf, well anointed, well fed, and lying on a comfortable couch, one recites (the portion of the Veda referring to) any sacrifice, one has offered it thereby.’ Mahdayagfias to be performed by the Vaisvadeva and the Balioffering, while others enjoin their separate performance. 4. Satapatha-brahmama XI, 5, 6,2. See also Taitt. Aranyaka II,17. K. reads dhritir dhruv4, ‘the firm resolve (takes the place of) the Dhruva,’ which is apparently a correction made according to the Aranyaka. According to the commentary the text of the last portion of the quotation runs thus, ‘yavantam ha v4 imam vittasya pirzdm dadat svargam lokam gayati tavantam lokam gayati bhfiiyamsam kakshayyam Rapa mrityum gayati ya evam vidvan,’ &c. M. and K. do not give the whole passage. The published text of the Satapatha-brahmaza slightly differs from Govinda’s version. 8. Satapatha-brahmama XI, 5, 7, 3-4. [14] s 258 BAUDHAYANA. TI, 6, 11. 9. Some (teachers) declare (that there is a text) which teaches a fourfold division of these sacred duties. (But) as no (other meaning is) perceptible, (the text) ‘Four paths,’ &c., refers to sacrificial rites. 10. (Viz.) to Ish¢is, animal sacrifices, Soma sacrifices, and Darvthomas. 11. The following (Azé) declares that, ‘ Four paths, leading to the world of the gods, go severally from the earth to heaven. All ye gods, place us on that among them which will gain us. undecaying prosperity.’ 12. The student, the householder, the hermit in the woods, the ascetic (constitute the four orders). 13. A student (shall) obey his teacher until death. g. I read. the text as follows, ‘tasya ha v4 etasya dharmasya katurdha bhedam eka 4hu/.’ M. has bhedakam, the I. O. copy of the commentary bhedasankém, and K. tasya ha va etasya yagnasyakaturdha bhfitam eka 4hu4. Below in the commentary on Sfitra 27, Govinda repeats the latter part of this Sfitra in the form which I have adopted. The discussion which begins here is the same.as that which occurs Apastamba II, 9, 23, 3-24, 15.
2tasya ha va etasya yagnasyakaturdha bhfitam eka 4hu4. Below in the commentary on Sfitra 27, Govinda repeats the latter part of this Sfitra in the form which I have adopted. The discussion which begins here is the same.as that which occurs Apastamba II, 9, 23, 3-24, 15. 11. Taittiriya Samhita V, 7, 2, 3. 12. K. omits this Sfttra. After it Mi and K. have the following passage: ‘brahmaérigzo ’tyantam 4tmanam upasamgrhya ’Aaryan bruvate vane srémyantyeke [y4mtyete, K.] savaneshvapa upaspr?santo vanyenannenaikagnim [nyenannena naikagnim, K.; vanyenaikanaw, M.] guhvan&& [guhv4s, M.] satyasyaike karmasi [karmami, M.] anagnayo ’niketanaZ [tvak kam, K.] kaupinaéé;4dana varshdsv ekastha uddhrztaparipitabhir adbhi# karyam [apakaryam, M.] kurvan4s [kurvan4s tatrod4haranti, K.] sannamusale vyanhgare nivréttasaraévasampate bhikshanta/ sarvata# parimoksham [parimeke, M.] apavidhya vaidik4ni karm4ny abhayatah parizéhinn’ madhyamam padam upaslishy4maha iti vadanto.’ The commentary gives a few portions of this passage further on. Irrespective of minor corruptions, it gives no sense in the place where it stands, and it seems probable that we have to deal with a confused and badly corrupted text, which Govinda arranged either as seemed good to him, or on the authority of better MSS. II, 6, 13. THE FOUR ORDERS. 259 14. A hermit is he who regulates his conduct entirely according to the Institutes proclaimed by Vikhanas., 15. A Vaikhanasa (shall live) in the forest, subsisting on roots and fruit, practising austerities and bathing at morn, noon, and eve; he shall kindle a fire according to the Sramazaka (rule); he shall eat wild-growing (vegetables and grain) only; he shall worship gods, manes, Bhitas, men, and Aishis; he shall receive hospitably (men of) all (castes) except those (with whom intercourse is) forbidden; he may even use the flesh of animals killed by carnivorous beasts; he shall not step on ploughed (land); and he shall not enter a village; he shall wear his hair in braids, and dress in (garments made of) bark or skins; he shall not eat anything that has been hoarded for more than a year. 16, An ascetic shall leave his relatives and, not attended by any one nor procuring any property, depart (from his house performing the customary ceremony) according to the rule. 17. He shall go into the forest (and live there). 18. He shall shave his hair excepting the top-lock. 15. This passage, which Govinda gives as one Sfitra, agrees word for word with Gautama III, 26-35, except in the beginning, where Gautama omits ‘bathing at morn, noon, and eve.’ The MSS. all read bhaiksham, ‘begged food,’ instead of baishkam, ‘the flesh of animals slain by carnivorous beasts.’ But Govinda’s explanation leaves no doubt as to the correctness of the latter reading. The Dekhan and Gugarat MSS., including K., read agramyabhog?t 0 agramyabhogi.
3all read bhaiksham, ‘begged food,’ instead of baishkam, ‘the flesh of animals slain by carnivorous beasts.’ But Govinda’s explanation leaves no doubt as to the correctness of the latter reading. The Dekhan and Gugarat MSS., including K., read agramyabhog?t 0 agramyabhogi. 16. I adopt the readings of the Dekhan MSS., aparigraha’ (for apratigrahah) and pravraget (for parivraget). The rule for the ceremony is given below, II, 10, 17. 18. This is Govinda’s explanation of sikhamundah, the reading of all MSS, 8 2 260 BAUDHAYANA, I, 6, 11. 19. He shall wear a cloth to cover his nakedness. 20. He shall reside in one place during the rainy season. 21. He shall wear a dress dyed yellowish-red. .22. He shall go to beg when the pestle lies motionless, when the embers have been extinguished, and when the cleaning of the dishes has been finished. 23. With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings. 24. He shall carry a cloth for straining water for the sake of purification. 25. He shall perform the necessary purifications with water which has been taken out (of a well or tank) and has been strained. 26. (Ascetics shall) say,‘ Renouncing the works taught in the Veda, cut off from both (worlds), we attach ourselves to the central sphere (Brahman). 27. But the venerable teacher (declares) that there is one order only, because the others do not beget offspring. ‘ 28. With reference to this matter they quote also (the following passage): ‘There was, forsooth, an Asura, Kapila by name, the son of Prahlada. 20 and 22. These two Sfitras are omitted in K. and M., which give them in the passage following Sfitra 12, as well as in the Dekhan and Gugardt MSS. 24. See below, II, 10, 17, 11. Govinda explains pavitra, ‘a cloth for straining water,’ by ‘a bunch of Kusa grass for removing insects from the road.’ 25. According to Govinda such water is to be used for washing off the stains of urine &c., not for drinking. 26. This Stra is again omitted in the MSS. of the text. M. and K. give it in the passage following Sftra 12. 27. Gautama III, 36. II, 6, 11. THE FOUR ORDERS. 261 2. Striving with the gods, he made these divisions. A wise man should not take heed of them.’ 29. Because no (other meaning is) perceptible, (the text) ‘Four paths,’ &c., refers to sacrificial rites, (viz.) to Ish¢is, animal sacrifices, Soma sacrifices, Darvihomas. 30. With respect to this (question the following verse also) is quoted: ‘That eternal greatness of the Braéhmama is neither increased by works, nor diminished. The soul khows the nature of that (greatness); knowing that, he is not stained by evil deeds.’ 31. If he says that, (let him reflect on the fol- -lowing verse): ‘He who knows not the Veda, does not at death think of that great, all-perceiving soul, through which the sun, resplendent with brilliancy, gives warmth, and the father has a father through the son at his birth from the womb.’
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.
1MAHAYAGNAS, 257 5. Let him daily give food to Brahmamas, be it only roots, fruit, or vegetables. Thereby he performs that sacrifice to men. 6. Let him daily recite the Veda privately, be it only the syllable Om or the Vy4hvttis. Thereby he performs that sacrifice to be offered to Brahman. 7. ‘The private recitation of the Veda is, indeed, the sacrifice to Brahman. At that sacrifice to Brahman speech, forsooth, (takes the place of) the Guhf, the internal organ (that of) the Upabhrtt, the eye (that of) the Dhruv4, the understanding (that of) the Sruva, truth (that of) the final bath, heaven (is) the conclusion of the sacrifice. He who, knowing this, daily recites the Veda to himself, gains as much heavenly bliss as, and more than, he who gives away this whole earth that is filled with wealth, and imperishable (beatitude), and conquers death. Therefore the Veda should be recited in private. Thus speaks the Brahmama.’ 8. Now they quote also (the following passage) : ‘Tf, well anointed, well fed, and lying on a comfortable couch, one recites (the portion of the Veda referring to) any sacrifice, one has offered it thereby.’ Mahdayagfias to be performed by the Vaisvadeva and the Balioffering, while others enjoin their separate performance. 4. Satapatha-brahmama XI, 5, 6,2. See also Taitt. Aranyaka II,17. K. reads dhritir dhruv4, ‘the firm resolve (takes the place of) the Dhruva,’ which is apparently a correction made according to the Aranyaka. According to the commentary the text of the last portion of the quotation runs thus, ‘yavantam ha v4 imam vittasya pirzdm dadat svargam lokam gayati tavantam lokam gayati bhfiiyamsam kakshayyam Rapa mrityum gayati ya evam vidvan,’ &c. M. and K. do not give the whole passage. The published text of the Satapatha-brahmaza slightly differs from Govinda’s version. 8. Satapatha-brahmama XI, 5, 7, 3-4. [14] s 258 BAUDHAYANA. TI, 6, 11. 9. Some (teachers) declare (that there is a text) which teaches a fourfold division of these sacred duties. (But) as no (other meaning is) perceptible, (the text) ‘Four paths,’ &c., refers to sacrificial rites. 10. (Viz.) to Ish¢is, animal sacrifices, Soma sacrifices, and Darvthomas. 11. The following (Azé) declares that, ‘ Four paths, leading to the world of the gods, go severally from the earth to heaven. All ye gods, place us on that among them which will gain us. undecaying prosperity.’ 12. The student, the householder, the hermit in the woods, the ascetic (constitute the four orders). 13. A student (shall) obey his teacher until death. g. I read. the text as follows, ‘tasya ha v4 etasya dharmasya katurdha bhedam eka 4hu/.’ M. has bhedakam, the I. O. copy of the commentary bhedasankém, and K. tasya ha va etasya yagnasyakaturdha bhfitam eka 4hu4. Below in the commentary on Sfitra 27, Govinda repeats the latter part of this Sfitra in the form which I have adopted. The discussion which begins here is the same.as that which occurs Apastamba II, 9, 23, 3-24, 15.
2tasya ha va etasya yagnasyakaturdha bhfitam eka 4hu4. Below in the commentary on Sfitra 27, Govinda repeats the latter part of this Sfitra in the form which I have adopted. The discussion which begins here is the same.as that which occurs Apastamba II, 9, 23, 3-24, 15. 11. Taittiriya Samhita V, 7, 2, 3. 12. K. omits this Sfttra. After it Mi and K. have the following passage: ‘brahmaérigzo ’tyantam 4tmanam upasamgrhya ’Aaryan bruvate vane srémyantyeke [y4mtyete, K.] savaneshvapa upaspr?santo vanyenannenaikagnim [nyenannena naikagnim, K.; vanyenaikanaw, M.] guhvan&& [guhv4s, M.] satyasyaike karmasi [karmami, M.] anagnayo ’niketanaZ [tvak kam, K.] kaupinaéé;4dana varshdsv ekastha uddhrztaparipitabhir adbhi# karyam [apakaryam, M.] kurvan4s [kurvan4s tatrod4haranti, K.] sannamusale vyanhgare nivréttasaraévasampate bhikshanta/ sarvata# parimoksham [parimeke, M.] apavidhya vaidik4ni karm4ny abhayatah parizéhinn’ madhyamam padam upaslishy4maha iti vadanto.’ The commentary gives a few portions of this passage further on. Irrespective of minor corruptions, it gives no sense in the place where it stands, and it seems probable that we have to deal with a confused and badly corrupted text, which Govinda arranged either as seemed good to him, or on the authority of better MSS. II, 6, 13. THE FOUR ORDERS. 259 14. A hermit is he who regulates his conduct entirely according to the Institutes proclaimed by Vikhanas., 15. A Vaikhanasa (shall live) in the forest, subsisting on roots and fruit, practising austerities and bathing at morn, noon, and eve; he shall kindle a fire according to the Sramazaka (rule); he shall eat wild-growing (vegetables and grain) only; he shall worship gods, manes, Bhitas, men, and Aishis; he shall receive hospitably (men of) all (castes) except those (with whom intercourse is) forbidden; he may even use the flesh of animals killed by carnivorous beasts; he shall not step on ploughed (land); and he shall not enter a village; he shall wear his hair in braids, and dress in (garments made of) bark or skins; he shall not eat anything that has been hoarded for more than a year. 16, An ascetic shall leave his relatives and, not attended by any one nor procuring any property, depart (from his house performing the customary ceremony) according to the rule. 17. He shall go into the forest (and live there). 18. He shall shave his hair excepting the top-lock. 15. This passage, which Govinda gives as one Sfitra, agrees word for word with Gautama III, 26-35, except in the beginning, where Gautama omits ‘bathing at morn, noon, and eve.’ The MSS. all read bhaiksham, ‘begged food,’ instead of baishkam, ‘the flesh of animals slain by carnivorous beasts.’ But Govinda’s explanation leaves no doubt as to the correctness of the latter reading. The Dekhan and Gugarat MSS., including K., read agramyabhog?t 0 agramyabhogi.
3all read bhaiksham, ‘begged food,’ instead of baishkam, ‘the flesh of animals slain by carnivorous beasts.’ But Govinda’s explanation leaves no doubt as to the correctness of the latter reading. The Dekhan and Gugarat MSS., including K., read agramyabhog?t 0 agramyabhogi. 16. I adopt the readings of the Dekhan MSS., aparigraha’ (for apratigrahah) and pravraget (for parivraget). The rule for the ceremony is given below, II, 10, 17. 18. This is Govinda’s explanation of sikhamundah, the reading of all MSS, 8 2 260 BAUDHAYANA, I, 6, 11. 19. He shall wear a cloth to cover his nakedness. 20. He shall reside in one place during the rainy season. 21. He shall wear a dress dyed yellowish-red. .22. He shall go to beg when the pestle lies motionless, when the embers have been extinguished, and when the cleaning of the dishes has been finished. 23. With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings. 24. He shall carry a cloth for straining water for the sake of purification. 25. He shall perform the necessary purifications with water which has been taken out (of a well or tank) and has been strained. 26. (Ascetics shall) say,‘ Renouncing the works taught in the Veda, cut off from both (worlds), we attach ourselves to the central sphere (Brahman). 27. But the venerable teacher (declares) that there is one order only, because the others do not beget offspring. ‘ 28. With reference to this matter they quote also (the following passage): ‘There was, forsooth, an Asura, Kapila by name, the son of Prahlada. 20 and 22. These two Sfitras are omitted in K. and M., which give them in the passage following Sfitra 12, as well as in the Dekhan and Gugardt MSS. 24. See below, II, 10, 17, 11. Govinda explains pavitra, ‘a cloth for straining water,’ by ‘a bunch of Kusa grass for removing insects from the road.’ 25. According to Govinda such water is to be used for washing off the stains of urine &c., not for drinking. 26. This Stra is again omitted in the MSS. of the text. M. and K. give it in the passage following Sftra 12. 27. Gautama III, 36. II, 6, 11. THE FOUR ORDERS. 261 2. Striving with the gods, he made these divisions. A wise man should not take heed of them.’ 29. Because no (other meaning is) perceptible, (the text) ‘Four paths,’ &c., refers to sacrificial rites, (viz.) to Ish¢is, animal sacrifices, Soma sacrifices, Darvihomas. 30. With respect to this (question the following verse also) is quoted: ‘That eternal greatness of the Braéhmama is neither increased by works, nor diminished. The soul khows the nature of that (greatness); knowing that, he is not stained by evil deeds.’ 31. If he says that, (let him reflect on the fol- -lowing verse): ‘He who knows not the Veda, does not at death think of that great, all-perceiving soul, through which the sun, resplendent with brilliancy, gives warmth, and the father has a father through the son at his birth from the womb.’
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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