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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If 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.’ 32. (Moreover), ‘Those who, being neither true Brahmazas nor performers of Somia sacrifices, work not for that which fs near, nor for that which is far, take hold of the word and with sinful (speech) ignorantly perform the rites.’ 33. There are innumerable (passages in the Veda) which refer to the debts (to be paid by a Brahmaza), such as, ‘May I obtain, O Agni, immor- 30-31. Taitt. Brahmama ITI, 12, 9, 7. 32. Rig-veda X, 71, gy. My rendering of the difficult verse is merely tentative, and I have left out the word sirik, for which I am as little able as other Sanskritists to offer a safe explanation. The general meaning of the verse, I think, bas been rightly understood by Séyaza and Govinda, who both say that it contains a reproach, addressed to those Brahmazas who, contented with the letter of the Veda, do not master its meaning. 33-34. The commentary omits these two Sfitras, which, however, seem necessary for the completion of the discussion. The 262 BAUDHAYANA. II, 6, rr: tality through offspring ;? ‘A Brahmaza on being born, (owes) a son to his ancestors,’ &c. 34. ‘Those dwell with us, who fulfil the following (duties), the study of the three Vedas, the studentship, the procreation of offspring, faith, austerity, sacrificing, and giving gifts; he who praises other (duties) becomes dust and perishes.’ Prasna II, ApuyAya 7, KaworkA 12. 1. Now we will explain the oblations (offered) to the vital air (praza) by S4linas (householders) and Y4y4varas (vagrants), who sacrifice to the soul. 2. At the end of all the necessary (daily rites), let him sit down, facing the east, in a place that has been well cleaned and smeared with cowdung ; next let him worship that prepared (food) which is being brought, (saying), ‘Bhds, Bhuvak, Svak, Om,’ (and then) remain silent. 3. (Next) he pours water round the food which has been placed (before him), turning his right hand towards it, and reciting the Mahavy4hr“tis; (afterwards), continuing to hold (the dish) with his left hand, he first drinks water, (saying), ‘Thou art a substratum for ambrosia,’ and (finally) offers five oblations of food to the vital airs, (reciting the second occurs also Apastamba II, 9, 24, 8. , hough Baudhayana does not express himself as clearly as Apastamba, he disapproves, as it would seem, like the latter, of the opinion of those who gave an undue preference to asceticism at the expense of married life, the order of the householders. 12. 1. The Pran4gnihotra is alluded to by Apastamba II, 7, 17, 16. Regarding the terms Salina and Y4yavara, see below, III, 1, 3-4. 3. The Mahavy4hrrtis are the Mantras given Taittiriya Aranyaka X, 2. The second Mantra is found Taittirtya Aranyaka X, 32, and
212. 1. The Pran4gnihotra is alluded to by Apastamba II, 7, 17, 16. Regarding the terms Salina and Y4yavara, see below, III, 1, 3-4. 3. The Mahavy4hrrtis are the Mantras given Taittiriya Aranyaka X, 2. The second Mantra is found Taittirtya Aranyaka X, 32, and II,7,12, THE OFFERING TO THE VITAL AIRS. 263 texts), ‘Full of reverence, I offer ambrosia to Praza; mayest thou propitiously enter me, not in order to burn me. To Prdza, Svaha!’ &c. 4. After offering the five oblations of food to the vital airs, let him finish his meal silently. Meditating in his heart on the lord of created beings, let him not emit speech while (eating). 5. If he emits speech, he ‘shall ‘mutter ‘ Bhis, Bhuvah, Sva#, Om,’ and afterwards continue to eat. 6. Now they quote also (the following rule): ‘ If he sees (bits of) skin, hair, nail-(parings), insects, or the dung of rats (in his food), he shall take out a lump, sprinkle that spot with water, scatter ashes on it, again sprinkle it with water, and use (the remainder of the food), after it has been declared fit (for use).’ 7. Now they quote also (the following verse): ‘He shall eat, seated with his face towards the east, silent, not despising his food, not scattering (fragments on the ground), and solely attend (to his dinner); and, after he has eaten, he shall touch fire.’ 8. He shall not cut off with his teeth (pieces from) eatables (that must be swallowed) entire, (such as) cakes, bulbs, roots, fruit, and flesh. g. (Let him) not (eat) to repletion. 10. After (dinner) he shall drink water, (reciting the text), ‘Thou art a covering for ambrosia, and stroke (the region of) the heart, (saying), ‘Thou art the bond that connects the vital airs; (thou art) the third ibid. X, 34. The translation of the Mantras follows Govinda, who somewhat differs from Sayama. 6. Vasishéha XIV, 23. 4. Vishnu LXVIII, 40-43. 9. Vishzu LXVITII, 47. 10. The first text is found Taittirtya Arawyaka X, 35, and ‘the second ibid. X, 37. I translate the first according to Govinda. 264 BAUDHAYANA. II, 7, 12. Rudra and Death; enter me; mayest thou grow through this food.’ 11. After sipping water a second time, he allows (the drops from) the hand to flow on the big toe of his right foot (and recites the following text): ‘May the male be pleased, he who is of the size of a thumb, who occupies (a space of the size of) a thumb, who is the lord of the whole world, masterful, and the enjoyer of the universe.’ 12. Let him perform the subsequent consecration (anumantraza) of the (food which has been) offered, with raised arms, (and let him recite) the five (texts beginning), ‘ With faith, worshipping Praza, (I have) offered ambrosia; mayest thou increase Praza through this food,’ 13. (And let him address the soul with the last text of the Anuvd4ka), ‘(May) my soul (gain) immortality in the universal soul.’ 14. And let him (meditate on his) soul (as) united with the imperishable (syllable Om).
3(And let him address the soul with the last text of the Anuvd4ka), ‘(May) my soul (gain) immortality in the universal soul.’ 14. And let him (meditate on his) soul (as) united with the imperishable (syllable Om). 15. He who sacrifices to the soul, surpasses him who offers all sacrifices. PRASNA II], ApuyAyva 7, KawoikA 13. 1. Now they quote also (the following verse): ‘As cotton and reeds, thrown into a fire, blaze up, even so all the guilt of him who sacrifices to the soul is consumed ;’ 11. Taittiriya Aranyaka X, 38. The individual soul which resides in the heart is here identified with the universal soul; see also Kathaka Upanishad IV, 12. ¥2-13. Taittirtya Aranyaka X, 36. 14. The syllable Om is Brahman, the universal soul. II, 7, 13. EATING. 265 2. (Moreover), ‘He who eats merely (in order to satisfy his own hunger) reaps only guilt. In vain (the fool) takes food.’ 3. Let him daily, both in the morning and in the evening, sacrifice in this manner; 4. Or (he may offer) water in the evening. 5. Now they quote also (the following verses) : ‘Let him first feed his guests, next the pregnant women, then the infants and the aged, thereafter the distressed and particularly the diseased. But he who eats first, without having given (food) to those (persons) according to the rule, does not know that he is being eaten. He does not eat, (but) he is eaten.’ 6. ‘Let him eat silently what remains, (after he has given their portions} to the manes, the gods, the servants, his parents, and his Gurus; that is declared to be the rule of the sacred law.’ 7. Now they quote also (the following verses) : ‘Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit in the woods, thirty-two that of a householder, and an unlimited (quantity) that of a student.’ 8. ‘An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat (much) ; without eating (much) they cannot do it.’ 9. ‘A householder, or a student who practises 13. 2. Rig-veda X, 1147, 6, and Taittirtya Brahmaza IJ, 8, 8, 3. The words have been transposed. 5. Vasish/ha XI, 6-8; Manu III, 114-115. I write, with the Dekhan and Gugarat MSS., na sa bhunkte, sa bhugyate, instead of the senseless reading of M. and the commentary, na sa bhunkte na bhugyate. 6. Vasishtha XI, 11. _ 4-8. Apastamba II, 4, 9; 13. 9-10. Apastamba II, 4, 9,12, and note on II, 1, 1, 2. 266 BAUDHAYANA. II, 7, 13. austerity by fasting, becomes an Avakirzin through the omission of the sacrifice to the vital airs ;’ 10. Except when he performs a penance. In the case of a penance that (fasting) is the rule. 11. Now they quote also (the following verses) : ‘He who never eats between the morning and the evening meals, (obtains the same reward as he who) constantly fasts.’
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.
1If 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.’ 32. (Moreover), ‘Those who, being neither true Brahmazas nor performers of Somia sacrifices, work not for that which fs near, nor for that which is far, take hold of the word and with sinful (speech) ignorantly perform the rites.’ 33. There are innumerable (passages in the Veda) which refer to the debts (to be paid by a Brahmaza), such as, ‘May I obtain, O Agni, immor- 30-31. Taitt. Brahmama ITI, 12, 9, 7. 32. Rig-veda X, 71, gy. My rendering of the difficult verse is merely tentative, and I have left out the word sirik, for which I am as little able as other Sanskritists to offer a safe explanation. The general meaning of the verse, I think, bas been rightly understood by Séyaza and Govinda, who both say that it contains a reproach, addressed to those Brahmazas who, contented with the letter of the Veda, do not master its meaning. 33-34. The commentary omits these two Sfitras, which, however, seem necessary for the completion of the discussion. The 262 BAUDHAYANA. II, 6, rr: tality through offspring ;? ‘A Brahmaza on being born, (owes) a son to his ancestors,’ &c. 34. ‘Those dwell with us, who fulfil the following (duties), the study of the three Vedas, the studentship, the procreation of offspring, faith, austerity, sacrificing, and giving gifts; he who praises other (duties) becomes dust and perishes.’ Prasna II, ApuyAya 7, KaworkA 12. 1. Now we will explain the oblations (offered) to the vital air (praza) by S4linas (householders) and Y4y4varas (vagrants), who sacrifice to the soul. 2. At the end of all the necessary (daily rites), let him sit down, facing the east, in a place that has been well cleaned and smeared with cowdung ; next let him worship that prepared (food) which is being brought, (saying), ‘Bhds, Bhuvak, Svak, Om,’ (and then) remain silent. 3. (Next) he pours water round the food which has been placed (before him), turning his right hand towards it, and reciting the Mahavy4hr“tis; (afterwards), continuing to hold (the dish) with his left hand, he first drinks water, (saying), ‘Thou art a substratum for ambrosia,’ and (finally) offers five oblations of food to the vital airs, (reciting the second occurs also Apastamba II, 9, 24, 8. , hough Baudhayana does not express himself as clearly as Apastamba, he disapproves, as it would seem, like the latter, of the opinion of those who gave an undue preference to asceticism at the expense of married life, the order of the householders. 12. 1. The Pran4gnihotra is alluded to by Apastamba II, 7, 17, 16. Regarding the terms Salina and Y4yavara, see below, III, 1, 3-4. 3. The Mahavy4hrrtis are the Mantras given Taittiriya Aranyaka X, 2. The second Mantra is found Taittirtya Aranyaka X, 32, and
212. 1. The Pran4gnihotra is alluded to by Apastamba II, 7, 17, 16. Regarding the terms Salina and Y4yavara, see below, III, 1, 3-4. 3. The Mahavy4hrrtis are the Mantras given Taittiriya Aranyaka X, 2. The second Mantra is found Taittirtya Aranyaka X, 32, and II,7,12, THE OFFERING TO THE VITAL AIRS. 263 texts), ‘Full of reverence, I offer ambrosia to Praza; mayest thou propitiously enter me, not in order to burn me. To Prdza, Svaha!’ &c. 4. After offering the five oblations of food to the vital airs, let him finish his meal silently. Meditating in his heart on the lord of created beings, let him not emit speech while (eating). 5. If he emits speech, he ‘shall ‘mutter ‘ Bhis, Bhuvah, Sva#, Om,’ and afterwards continue to eat. 6. Now they quote also (the following rule): ‘ If he sees (bits of) skin, hair, nail-(parings), insects, or the dung of rats (in his food), he shall take out a lump, sprinkle that spot with water, scatter ashes on it, again sprinkle it with water, and use (the remainder of the food), after it has been declared fit (for use).’ 7. Now they quote also (the following verse): ‘He shall eat, seated with his face towards the east, silent, not despising his food, not scattering (fragments on the ground), and solely attend (to his dinner); and, after he has eaten, he shall touch fire.’ 8. He shall not cut off with his teeth (pieces from) eatables (that must be swallowed) entire, (such as) cakes, bulbs, roots, fruit, and flesh. g. (Let him) not (eat) to repletion. 10. After (dinner) he shall drink water, (reciting the text), ‘Thou art a covering for ambrosia, and stroke (the region of) the heart, (saying), ‘Thou art the bond that connects the vital airs; (thou art) the third ibid. X, 34. The translation of the Mantras follows Govinda, who somewhat differs from Sayama. 6. Vasishéha XIV, 23. 4. Vishnu LXVIII, 40-43. 9. Vishzu LXVITII, 47. 10. The first text is found Taittirtya Arawyaka X, 35, and ‘the second ibid. X, 37. I translate the first according to Govinda. 264 BAUDHAYANA. II, 7, 12. Rudra and Death; enter me; mayest thou grow through this food.’ 11. After sipping water a second time, he allows (the drops from) the hand to flow on the big toe of his right foot (and recites the following text): ‘May the male be pleased, he who is of the size of a thumb, who occupies (a space of the size of) a thumb, who is the lord of the whole world, masterful, and the enjoyer of the universe.’ 12. Let him perform the subsequent consecration (anumantraza) of the (food which has been) offered, with raised arms, (and let him recite) the five (texts beginning), ‘ With faith, worshipping Praza, (I have) offered ambrosia; mayest thou increase Praza through this food,’ 13. (And let him address the soul with the last text of the Anuvd4ka), ‘(May) my soul (gain) immortality in the universal soul.’ 14. And let him (meditate on his) soul (as) united with the imperishable (syllable Om).
3(And let him address the soul with the last text of the Anuvd4ka), ‘(May) my soul (gain) immortality in the universal soul.’ 14. And let him (meditate on his) soul (as) united with the imperishable (syllable Om). 15. He who sacrifices to the soul, surpasses him who offers all sacrifices. PRASNA II], ApuyAyva 7, KawoikA 13. 1. Now they quote also (the following verse): ‘As cotton and reeds, thrown into a fire, blaze up, even so all the guilt of him who sacrifices to the soul is consumed ;’ 11. Taittiriya Aranyaka X, 38. The individual soul which resides in the heart is here identified with the universal soul; see also Kathaka Upanishad IV, 12. ¥2-13. Taittirtya Aranyaka X, 36. 14. The syllable Om is Brahman, the universal soul. II, 7, 13. EATING. 265 2. (Moreover), ‘He who eats merely (in order to satisfy his own hunger) reaps only guilt. In vain (the fool) takes food.’ 3. Let him daily, both in the morning and in the evening, sacrifice in this manner; 4. Or (he may offer) water in the evening. 5. Now they quote also (the following verses) : ‘Let him first feed his guests, next the pregnant women, then the infants and the aged, thereafter the distressed and particularly the diseased. But he who eats first, without having given (food) to those (persons) according to the rule, does not know that he is being eaten. He does not eat, (but) he is eaten.’ 6. ‘Let him eat silently what remains, (after he has given their portions} to the manes, the gods, the servants, his parents, and his Gurus; that is declared to be the rule of the sacred law.’ 7. Now they quote also (the following verses) : ‘Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit in the woods, thirty-two that of a householder, and an unlimited (quantity) that of a student.’ 8. ‘An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat (much) ; without eating (much) they cannot do it.’ 9. ‘A householder, or a student who practises 13. 2. Rig-veda X, 1147, 6, and Taittirtya Brahmaza IJ, 8, 8, 3. The words have been transposed. 5. Vasish/ha XI, 6-8; Manu III, 114-115. I write, with the Dekhan and Gugarat MSS., na sa bhunkte, sa bhugyate, instead of the senseless reading of M. and the commentary, na sa bhunkte na bhugyate. 6. Vasishtha XI, 11. _ 4-8. Apastamba II, 4, 9; 13. 9-10. Apastamba II, 4, 9,12, and note on II, 1, 1, 2. 266 BAUDHAYANA. II, 7, 13. austerity by fasting, becomes an Avakirzin through the omission of the sacrifice to the vital airs ;’ 10. Except when he performs a penance. In the case of a penance that (fasting) is the rule. 11. Now they quote also (the following verses) : ‘He who never eats between the morning and the evening meals, (obtains the same reward as he who) constantly fasts.’
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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