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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Both these II, 9, 16. THE PROCREATION OF SONS. 271 Prasna II, ApuyAya 9, KawoikA 16. 1. (Now follows some) advice for him who is desirous of offspring. 2. The two Asvins have declared, that fame is gained by the procreation (of sons); 3. ‘Performing acts which tend to prolong life and austerities, intent on the performance of the private recitation. and of sacrifices, and keeping his organs in subjection, let him carefully beget offspring in his own caste.’ 4. ‘From his birth a Brahmaza is loaded with three debts; these let him pay. A prudent man is free from doubts regarding the sacred law.’ 5. ‘If he worships the sages through the study of the Veda, Indra with Soma sacrifices, and the manes of his ancestors through (the procreation of) children, he will rejoice in heaven, free from debt.’ 6. ‘ Through a son he conquers the worlds, through | a grandson he obtains immortality, but through his ‘ son’s grandson he ascends to the (highest) heaven.’ ‘ (All that) has been declared in the Veda. 7. The Veda shows the existence of the three debts in the following (passage): ‘A Bréhmama is born loaded with three debts; (he owes) the studentship to the sages, sacrifices to the gods, and a son to the manes;’ readings are clearly corrupt, and so is the var. lect. of the Grzhyasamgraha, quoted in the Petersburg Dictionary, pindatarkukah. Pindatakshak4¥, ‘the cutters or parers of the cakes,’ is appropriate, ’ because the remoter ancestors, who, as Govinda too declares, are meant by the term, obtain the fragments of the funeral cakes. 6. Vasishéha XVII, 5. 7. Vasish/ha XI, 48. After this Sftra the MSS. of the text 272 BAUDHAYANA. II, 9, 16; 8. Through the procreation of a virtuous son he saves himself. 9. He who obtains a virtuous son saves from the fear of sin seven in the descending line and seven in the ascending line, (viz.) six others (in each), himself being the seventh. 10. Therefore he obtains a reward if he begets issue. 11. Therefore he should sedulously beget off- spring, insert the following corrupt passage: bandham rizamoksham pragays kayattam pi/rinim knukarshasabdas ha pragdyam darsayati' anutsannaf pragAvan bhavati | ya vad enam prag&nugrzhzite tavad akshayam lokam gayati. The commentary does not notice it, and it seems to me that it needlessly interrupts the context.
2The commentary does not notice it, and it seems to me that it needlessly interrupts the context. rr. M. and K. add to this Sftra, 4tmanaf phalalabh4ya, ‘in order to gain a reward for himself.’ The same two MSS., further, insert the following SQtras: tasm4t putram kotpAdyatm4nam evotpadayatitit vigviayate 4tma vai putrandmésiti tevam dvittya 4tma givaté drash/avyo yak putram utpadayati 1sa tathd bhavati | tasman natmé4 kvafid akshetra utsrashéavyah| 4tmanam avamanyate hi! yathatm4nam utp4dayati sa tath4 bhavati| tasm4d 4dita eva kshetram anviékhet sarvavarne samskritam upadesena | tasmin darasamyoge pragém utpaddayed i! ‘ Therefore (they say) that he who begets a son produces even his own self; and it is declared in the Veda, “Thou art self, called a son.” Thus he who begets a son will see, during his lifetime, a second self. He becomes like him. Therefore one’s own self must not be begotten on an unworthy female. For (he who does that) despises himself. He becomes even so, as he produces himself. Therefore (every man), each in his own caste, should first look out for a female who has been sanctified according to the injunction (of the sacred texts). Taking her to be his wedded wife, he shall beget a son.’ It is possible that this passage really belongs to Baudhdyana, for it is written in the usual style of our Sftra, and the last word of this passage as well as of Stra 11, as given in the Dekhan MSS., is utpAdayet. But it is not absolutely required by the context, and the com- -mentary too omits it. II, 10,17. ROLES FOR ENTERING ORDER OF ASCETICS. 273 12. Through the application of medicines and sacred texts. 13. The advice to him (who is intent on the procreation of children) is given in agreement with the revealed texts. 14. For it produces results in the case of all the castes. | Prasna II, ApuyAya 10, KawoikA 17. 1. Now we will explain the rule for entering the order of ascetics (samnydsa). 2. Some (teachers say), ‘ He who has finished his studentship may become an ascetic immediately on (the completion of) that.’ 3. But (according to others, asceticism is befitting) for Salinas and Yay4varas who are childless ; 4. Or a widower (may become an ascetic). 5. (In general) they prescribe the profession of asceticism after the completion of the seventieth year and after the children have been firmly settled in (the performance of) their sacred duties. 6. Or a hermit in the woods (may become an 13. I read with M., whose reading is confirmed by the explanation given in the commentary, tasyopadesak srutisimdnyenopadisyate. The other MS. reads tasyopadesena, and in the text of the commentary the first word is left out. 17. 2. Gautama III, 1. 3. Regarding the two terms Salina and Y4yavara, see below, III, 1, 3-4. 4. Vidhura, translated, according to Govinda’s explanation, by ‘widower,’ perhaps includes all persons who have been separated from their families,
317. 2. Gautama III, 1. 3. Regarding the two terms Salina and Y4yavara, see below, III, 1, 3-4. 4. Vidhura, translated, according to Govinda’s explanation, by ‘widower,’ perhaps includes all persons who have been separated from their families, 6. Regarding the ceremonies to be performed by hermits in the wood, see above, II, 6, 11, 15, and below, ITI, 3. [14] T 274 BAUDHAYANA. II, 10, 17. ascetic) on finishing the (special) ceremonies (prescribed for him). 7. ‘That eternal greatness of the Brahmama is neither increased nor diminished by works. The soul knows the nature of that (greatness). He who knows that, is not stained by evil deeds.’ 8. ‘It leads to the cessation of births.’ 9. ‘ The eternal one leads (him) to glory.’ The greatness (of asceticism is declared by these passages). 10. After having caused the hair of his head, his beard, the hair on his body, and his nails to be cut, he prepares 11. Sticks, a rope, a cloth for straining water, a water vessel, and an alins-bowl. 12. Taking these (implements, let him go) to the extremity of the village, or to the extremity of the boundary (of the village), or to the house where the sacred fires are kept, partake of a threefold (mixture of) clarified butter, milk, (and) sour milk, and (afterwards) fast ; 13. Or (he may partake of) water. 14. (Saying), ‘Om, Bhd&, I enter the SAvitri, tat savitur varezyam; Om, Bhuvad, I enter the SAvitrt, bhargo devasya dhimahi; Om, I enter the Savitri, dhiyo yo nah pragodayat;’ (he shall recite the SAvitri) foot by foot, half-verse by half-verse, (and finish by repeating) the whole or the parts (of the verse). 4. See above, II, 6, 11, 30. 11. YAg#avalkya III, 58-60. 14. This part of the ceremony is called Sévitripravesa, ‘ entering the Savitri’ According to the Dharmasindhu, fol. 84 a, 1. 8, the last Mantra is ‘Om, BhO#, Bhuvak, Svah, I enter the Savitri; we meditate on that adorable light of divine Savitrz, who may impel our thoughts.’ II, 10,17. RULES FOR ENTERING ORDER OF ascenic& 727 5 g P 15. It is declared in the Veda, ‘ Entering onde Ry after order, (man) becomes (one with) Brahman.’ 16. Now they quote also (the following verse) : ‘He who has passed from order to order, has offered burnt oblations and kept his organs in subjection, becomes afterwards, tired with (giving) alms and (making) offerings, an ascetic.’ 17. Such an ascetic (becomes one with) the infinite (Brahman). 18. Before the sun sets, he heaps fuel on the GArhapatya fire, brings the AnvahdryapaZana fire (to the spot), takes the flaming Ahavantya fire out (of the Garhapatya), melts butter on the Garhapatya fire, cleanses it (with Kusa grass), takes four times (portions of it) in the sacrificial spoon (called Srué), and offers in the Ahavantya fire on which sacred fuel has been heaped, (four times) a full oblation, (saying), ‘Om, Svaha!’
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.
1Both these II, 9, 16. THE PROCREATION OF SONS. 271 Prasna II, ApuyAya 9, KawoikA 16. 1. (Now follows some) advice for him who is desirous of offspring. 2. The two Asvins have declared, that fame is gained by the procreation (of sons); 3. ‘Performing acts which tend to prolong life and austerities, intent on the performance of the private recitation. and of sacrifices, and keeping his organs in subjection, let him carefully beget offspring in his own caste.’ 4. ‘From his birth a Brahmaza is loaded with three debts; these let him pay. A prudent man is free from doubts regarding the sacred law.’ 5. ‘If he worships the sages through the study of the Veda, Indra with Soma sacrifices, and the manes of his ancestors through (the procreation of) children, he will rejoice in heaven, free from debt.’ 6. ‘ Through a son he conquers the worlds, through | a grandson he obtains immortality, but through his ‘ son’s grandson he ascends to the (highest) heaven.’ ‘ (All that) has been declared in the Veda. 7. The Veda shows the existence of the three debts in the following (passage): ‘A Bréhmama is born loaded with three debts; (he owes) the studentship to the sages, sacrifices to the gods, and a son to the manes;’ readings are clearly corrupt, and so is the var. lect. of the Grzhyasamgraha, quoted in the Petersburg Dictionary, pindatarkukah. Pindatakshak4¥, ‘the cutters or parers of the cakes,’ is appropriate, ’ because the remoter ancestors, who, as Govinda too declares, are meant by the term, obtain the fragments of the funeral cakes. 6. Vasishéha XVII, 5. 7. Vasish/ha XI, 48. After this Sftra the MSS. of the text 272 BAUDHAYANA. II, 9, 16; 8. Through the procreation of a virtuous son he saves himself. 9. He who obtains a virtuous son saves from the fear of sin seven in the descending line and seven in the ascending line, (viz.) six others (in each), himself being the seventh. 10. Therefore he obtains a reward if he begets issue. 11. Therefore he should sedulously beget off- spring, insert the following corrupt passage: bandham rizamoksham pragays kayattam pi/rinim knukarshasabdas ha pragdyam darsayati' anutsannaf pragAvan bhavati | ya vad enam prag&nugrzhzite tavad akshayam lokam gayati. The commentary does not notice it, and it seems to me that it needlessly interrupts the context.
2The commentary does not notice it, and it seems to me that it needlessly interrupts the context. rr. M. and K. add to this Sftra, 4tmanaf phalalabh4ya, ‘in order to gain a reward for himself.’ The same two MSS., further, insert the following SQtras: tasm4t putram kotpAdyatm4nam evotpadayatitit vigviayate 4tma vai putrandmésiti tevam dvittya 4tma givaté drash/avyo yak putram utpadayati 1sa tathd bhavati | tasman natmé4 kvafid akshetra utsrashéavyah| 4tmanam avamanyate hi! yathatm4nam utp4dayati sa tath4 bhavati| tasm4d 4dita eva kshetram anviékhet sarvavarne samskritam upadesena | tasmin darasamyoge pragém utpaddayed i! ‘ Therefore (they say) that he who begets a son produces even his own self; and it is declared in the Veda, “Thou art self, called a son.” Thus he who begets a son will see, during his lifetime, a second self. He becomes like him. Therefore one’s own self must not be begotten on an unworthy female. For (he who does that) despises himself. He becomes even so, as he produces himself. Therefore (every man), each in his own caste, should first look out for a female who has been sanctified according to the injunction (of the sacred texts). Taking her to be his wedded wife, he shall beget a son.’ It is possible that this passage really belongs to Baudhdyana, for it is written in the usual style of our Sftra, and the last word of this passage as well as of Stra 11, as given in the Dekhan MSS., is utpAdayet. But it is not absolutely required by the context, and the com- -mentary too omits it. II, 10,17. ROLES FOR ENTERING ORDER OF ASCETICS. 273 12. Through the application of medicines and sacred texts. 13. The advice to him (who is intent on the procreation of children) is given in agreement with the revealed texts. 14. For it produces results in the case of all the castes. | Prasna II, ApuyAya 10, KawoikA 17. 1. Now we will explain the rule for entering the order of ascetics (samnydsa). 2. Some (teachers say), ‘ He who has finished his studentship may become an ascetic immediately on (the completion of) that.’ 3. But (according to others, asceticism is befitting) for Salinas and Yay4varas who are childless ; 4. Or a widower (may become an ascetic). 5. (In general) they prescribe the profession of asceticism after the completion of the seventieth year and after the children have been firmly settled in (the performance of) their sacred duties. 6. Or a hermit in the woods (may become an 13. I read with M., whose reading is confirmed by the explanation given in the commentary, tasyopadesak srutisimdnyenopadisyate. The other MS. reads tasyopadesena, and in the text of the commentary the first word is left out. 17. 2. Gautama III, 1. 3. Regarding the two terms Salina and Y4yavara, see below, III, 1, 3-4. 4. Vidhura, translated, according to Govinda’s explanation, by ‘widower,’ perhaps includes all persons who have been separated from their families,
317. 2. Gautama III, 1. 3. Regarding the two terms Salina and Y4yavara, see below, III, 1, 3-4. 4. Vidhura, translated, according to Govinda’s explanation, by ‘widower,’ perhaps includes all persons who have been separated from their families, 6. Regarding the ceremonies to be performed by hermits in the wood, see above, II, 6, 11, 15, and below, ITI, 3. [14] T 274 BAUDHAYANA. II, 10, 17. ascetic) on finishing the (special) ceremonies (prescribed for him). 7. ‘That eternal greatness of the Brahmama is neither increased nor diminished by works. The soul knows the nature of that (greatness). He who knows that, is not stained by evil deeds.’ 8. ‘It leads to the cessation of births.’ 9. ‘ The eternal one leads (him) to glory.’ The greatness (of asceticism is declared by these passages). 10. After having caused the hair of his head, his beard, the hair on his body, and his nails to be cut, he prepares 11. Sticks, a rope, a cloth for straining water, a water vessel, and an alins-bowl. 12. Taking these (implements, let him go) to the extremity of the village, or to the extremity of the boundary (of the village), or to the house where the sacred fires are kept, partake of a threefold (mixture of) clarified butter, milk, (and) sour milk, and (afterwards) fast ; 13. Or (he may partake of) water. 14. (Saying), ‘Om, Bhd&, I enter the SAvitri, tat savitur varezyam; Om, Bhuvad, I enter the SAvitrt, bhargo devasya dhimahi; Om, I enter the Savitri, dhiyo yo nah pragodayat;’ (he shall recite the SAvitri) foot by foot, half-verse by half-verse, (and finish by repeating) the whole or the parts (of the verse). 4. See above, II, 6, 11, 30. 11. YAg#avalkya III, 58-60. 14. This part of the ceremony is called Sévitripravesa, ‘ entering the Savitri’ According to the Dharmasindhu, fol. 84 a, 1. 8, the last Mantra is ‘Om, BhO#, Bhuvak, Svah, I enter the Savitri; we meditate on that adorable light of divine Savitrz, who may impel our thoughts.’ II, 10,17. RULES FOR ENTERING ORDER OF ascenic& 727 5 g P 15. It is declared in the Veda, ‘ Entering onde Ry after order, (man) becomes (one with) Brahman.’ 16. Now they quote also (the following verse) : ‘He who has passed from order to order, has offered burnt oblations and kept his organs in subjection, becomes afterwards, tired with (giving) alms and (making) offerings, an ascetic.’ 17. Such an ascetic (becomes one with) the infinite (Brahman). 18. Before the sun sets, he heaps fuel on the GArhapatya fire, brings the AnvahdryapaZana fire (to the spot), takes the flaming Ahavantya fire out (of the Garhapatya), melts butter on the Garhapatya fire, cleanses it (with Kusa grass), takes four times (portions of it) in the sacrificial spoon (called Srué), and offers in the Ahavantya fire on which sacred fuel has been heaped, (four times) a full oblation, (saying), ‘Om, Svaha!’
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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