Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119. It is declared in the Veda that this (offering is) the Brahmanvadhdana (putting fuel on the sacred fires for the sake of the universal soul). 20. Now in the evening, after the Agnihotra has been offered, he scatters grass to the north of the GArhapatya fire, places the sacrificial vessels in pairs, the upper part turned downwards, on it, strews Darbha grass to the south of the Ahavantya fire on the seat destined for the Brahman priest, covers 16. Manu VI, 34. 18. Anvah4ryapagana is another name of the so-called Dakshinigni, in which the sacrificial viands are cooked. The cleansing of the butter (utpavana) is performed by taking hold of the ends of blades of Kusa grass and dipping the bent middle part into the melted butter and then drawing it upwards. A full burnt oblation (piirzdhuti) consists of a whole spoonful. As four spoonfuls are to be taken out, it follows that four oblations are to be offered. T2 276 BAUDHAYANA. II, 10, 17. it with the skin of a black antelope, and remains awake during that night. 21. A Brahmaza who, knowing this, dies after fasting during the night of Brahman and repositing within himself the sacred fires, conquers all guilt, even (that of) killing a Brahmama. 22. Then he rises in the muhfrta sacred to Brahman, and offers the early Agnihotra just at the (appointed) time. 23. Next, after covering the (part of the altar called) Przsh¢Ay4 and bringing water, he prepares (an offering) to (Agni) Vaisvanara (which is cooked) in twelve potsherds, That (well-)known Ishéi is the last (which he performs). 24. Afterwards he throws the sacrificial vessels, which are rieither made of earth nor of stone, into the Ahavantya fire, 25. (And) throwing the two Aramis into the GAarhapatya fire (with the words), ‘May ye be of one mind with us,’ he reposits the sacred fires in himself. ; 26. (Reciting the sacred text), ‘O Fire, that body of thine, which is fit for the sacrifice,’ he inhales the smell of (the smoke of) each fire thrice three times. 27. Then, standing within the sacrificial enclosure, (he says) thrice in a low voice and thrice aloud, ‘Om, Bhs, Bhuvas, Svak, I have entered the order of ascetics, I have entered the order of ascetics, I have entered the order of ascetics.’ . 21. The night during which the ascetic keeps watch near the fires is called ‘the night of Brahman.’ _ 25. The Aramis are the two pieces of wood used for producing fire by friction, Taittirtya Samhita I, 3, 7, 1-2, Ii, 10,17. RULES FOR ENTERING ORDER OF ASCETICS. 277 28. It is declared in the Veda, ‘The gods are trebly true.’ . 29. (Finally) he pours out as much water as will fill his joined hands, (saying), ‘I promise not to injure any living being.’ 30. Now they quote also (the following verse) : ‘An ascetic who roams about after having given a promise of safety to all living beings, is not threatened with danger by any creature.’ 31. (Henceforth) he must restrain his speech.
2Now they quote also (the following verse) : ‘An ascetic who roams about after having given a promise of safety to all living beings, is not threatened with danger by any creature.’ 31. (Henceforth) he must restrain his speech. 32. He grasps his staff, (saying), ‘(Thou art my) friend, protect me.’ 33. He takes the rope, (reciting the verse), ‘The brilliant light,’ &c. 34. He takes the cloth for straining water, (reciting the text), ‘With which means of purification the gods,’ &c. 35. He takes the waterpot, (reciting the verse), ‘Through that light, by which the gods rose on high,’ &c. 36. He takes the alms-bowl, (reciting the Vyahrttis). 37. Taking with him the staves, the rope, the 28. Taittiriya Aranyaka II, 18, 6. 2g. All gifts must be confirmed by a libation of water, which in other cases is poured into the hand of the recipient. The ceremony proves more clearly even than the numerous other passages of the Smritis, in which ascetics are exhorted to abstain from injuring living beings, that the so-called ahims4 doctrine is not of Buddhistic, but of Braéhmanical origin. 30. Vasishtha X, 1-2. 31. Gautama III, 17. 33. Taittirtya Brahmaza III, 7, 8, 1. 35. Taittiriya Samhita V, 7, 2, 2. 37. The Surabhimatt occurs Taittirfya Bréhmawa III, 9, 7, 5. For the other texts named, see above, II, 4, 7,2. The Tarpasa has been fully described above, II, 5, 9-10. 278 BAUDHAYANA. II, 10, 17. cloth for straining water, the waterpot, (and) the alms-bowl, he goes where water (is to be obtained), bathes, sips water, (and) washes himself, (reciting the verses called) Surabhimatt, Abling4s, V4ruzis, Hiranyavarnas, and Pavamdnis. Entering the water, he performs sixteen suppressions of the breath, (mentally repeating) the Aghamarshaza hymn, ascends the bank, wrings out his dress, puts on another pure dress, sips water, takes the cloth for straining, (saying), ‘Om, Bhd, Bhuvas, Svak,’ and performs the Tarpaza (with the following texts), ‘Om, Bhdé, I satiate, ‘Om, Bhuvak —, Om, Svak —, Om, Mahak —, Om, Ganak —, Om, Tapak —, Om, Satyam —.’ 38. He takes up as much water as his joined hands will hold for the manes, (and satiates them with it) exactly in the same manner as the gods, (saying), ‘Om, Bhai% Svadh4, Om, Bhuvas Svadha,’ &c. 39. Then he worships the sun, (reciting) the two verses (which begin), ‘Ud u tyam kitram,’ &c. 40. (Saying), ‘Om, this (syllable Om), forsooth, is Brahman; this (syllable) which sheds warmth is light; this which gives warmth is the Veda; this must be known as that which sheds warmth;’ he thus satiates the soul (and afterwards) worships the soul (with these texts), ‘ The soul (is) Brahman, (is) light.’ 38. ‘In the same manner as the gods,’ i. e. without passing the sacred string over the right shoulder—Govinda.
3‘In the same manner as the gods,’ i. e. without passing the sacred string over the right shoulder—Govinda. 40. The Gugarat and Dekhan MSS., including K., place after the first Om two additional Mantras, ‘Brahman (is) Om; this universe (is) Om.’ The object of the Mantras given in the Madras MSS. is to identify the Prazava with the Brahman, the sun, and the Veda. II, ro, 18. RULES FOR AN ASCETIC. 279 41. Let him repeat the SAvitrt one thousand times, or one hundred times, or an unlimited number of times. 42. (Saying), ‘Bhd, Bhuvak, Suvaz,’ he takes up the cloth for straining, (and) fetches water. 43. Let him not,.(at any period) after that (moment), sip water which has not been drawn up (from a well and the like), which has not been strained, and which has not been completely cleansed. . 44. Let him not wear any longer a white dress. 45. (He may carry) one staff or three staves. Prasna II, ApuyAyva 10, Kawo1KA 18. 1. Now the following vows are (to be kept by an ascetic) : 2. Abstention from ‘injuring living beings, truthfulness, abstention from appropriating the property of others, continence, (and) liberality. 3. There are five minor vows, (viz.) abstention from anger, obedience towards the Guru, avoidance of rashness, cleanliness and purity in eating. 4. Now (follows the rule for) begging. Let him 43. Manu VI, 46. AparipfitabhiZ, ‘which has not been completely cleansed,’ probably refers to the so-called drzsh¢ya paripavana, ‘carefully looking at it in order to see if any living being remains in it.’ 18. 2. The five vows (vratas) named here are the principal ones. As to the vow of ‘liberality’ Govinda remarks that though the ascetic possesses no ‘store’ and no property in the ordinary sense of the word, still he can have books and give those away. 3. ‘ Avoidance of rashiness,’ i.e. committing any act which might destroy life. 4. ‘When the Vaisvadeva offering has been finished,’ i.e. when people have had their dinner; see also Vasishéha X, 7. 280 BAUDHAYANA. II, 10, 18. ask Brahmamas, both those who have houses (s4lina) and those who lead a wandering life (y4y4vara), for alms, when the Vaisvadeva offering has been finished. 5. Let him ask (for it), prefacing (his request with the word) Bhavat. ~ 6. Let him stand begging no longer than the time required for milking a cow. 7. When he returns from begging, he lays (the alms) down in a pure place, washes his hands and feet, and announces (what he obtained) to the sun, (reciting the text), ‘Ud u tyam 4itram, &c. He (also) announces it to Brahman (with the text), ‘The first-born Brahman,’ &c.
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.
119. It is declared in the Veda that this (offering is) the Brahmanvadhdana (putting fuel on the sacred fires for the sake of the universal soul). 20. Now in the evening, after the Agnihotra has been offered, he scatters grass to the north of the GArhapatya fire, places the sacrificial vessels in pairs, the upper part turned downwards, on it, strews Darbha grass to the south of the Ahavantya fire on the seat destined for the Brahman priest, covers 16. Manu VI, 34. 18. Anvah4ryapagana is another name of the so-called Dakshinigni, in which the sacrificial viands are cooked. The cleansing of the butter (utpavana) is performed by taking hold of the ends of blades of Kusa grass and dipping the bent middle part into the melted butter and then drawing it upwards. A full burnt oblation (piirzdhuti) consists of a whole spoonful. As four spoonfuls are to be taken out, it follows that four oblations are to be offered. T2 276 BAUDHAYANA. II, 10, 17. it with the skin of a black antelope, and remains awake during that night. 21. A Brahmaza who, knowing this, dies after fasting during the night of Brahman and repositing within himself the sacred fires, conquers all guilt, even (that of) killing a Brahmama. 22. Then he rises in the muhfrta sacred to Brahman, and offers the early Agnihotra just at the (appointed) time. 23. Next, after covering the (part of the altar called) Przsh¢Ay4 and bringing water, he prepares (an offering) to (Agni) Vaisvanara (which is cooked) in twelve potsherds, That (well-)known Ishéi is the last (which he performs). 24. Afterwards he throws the sacrificial vessels, which are rieither made of earth nor of stone, into the Ahavantya fire, 25. (And) throwing the two Aramis into the GAarhapatya fire (with the words), ‘May ye be of one mind with us,’ he reposits the sacred fires in himself. ; 26. (Reciting the sacred text), ‘O Fire, that body of thine, which is fit for the sacrifice,’ he inhales the smell of (the smoke of) each fire thrice three times. 27. Then, standing within the sacrificial enclosure, (he says) thrice in a low voice and thrice aloud, ‘Om, Bhs, Bhuvas, Svak, I have entered the order of ascetics, I have entered the order of ascetics, I have entered the order of ascetics.’ . 21. The night during which the ascetic keeps watch near the fires is called ‘the night of Brahman.’ _ 25. The Aramis are the two pieces of wood used for producing fire by friction, Taittirtya Samhita I, 3, 7, 1-2, Ii, 10,17. RULES FOR ENTERING ORDER OF ASCETICS. 277 28. It is declared in the Veda, ‘The gods are trebly true.’ . 29. (Finally) he pours out as much water as will fill his joined hands, (saying), ‘I promise not to injure any living being.’ 30. Now they quote also (the following verse) : ‘An ascetic who roams about after having given a promise of safety to all living beings, is not threatened with danger by any creature.’ 31. (Henceforth) he must restrain his speech.
2Now they quote also (the following verse) : ‘An ascetic who roams about after having given a promise of safety to all living beings, is not threatened with danger by any creature.’ 31. (Henceforth) he must restrain his speech. 32. He grasps his staff, (saying), ‘(Thou art my) friend, protect me.’ 33. He takes the rope, (reciting the verse), ‘The brilliant light,’ &c. 34. He takes the cloth for straining water, (reciting the text), ‘With which means of purification the gods,’ &c. 35. He takes the waterpot, (reciting the verse), ‘Through that light, by which the gods rose on high,’ &c. 36. He takes the alms-bowl, (reciting the Vyahrttis). 37. Taking with him the staves, the rope, the 28. Taittiriya Aranyaka II, 18, 6. 2g. All gifts must be confirmed by a libation of water, which in other cases is poured into the hand of the recipient. The ceremony proves more clearly even than the numerous other passages of the Smritis, in which ascetics are exhorted to abstain from injuring living beings, that the so-called ahims4 doctrine is not of Buddhistic, but of Braéhmanical origin. 30. Vasishtha X, 1-2. 31. Gautama III, 17. 33. Taittirtya Brahmaza III, 7, 8, 1. 35. Taittiriya Samhita V, 7, 2, 2. 37. The Surabhimatt occurs Taittirfya Bréhmawa III, 9, 7, 5. For the other texts named, see above, II, 4, 7,2. The Tarpasa has been fully described above, II, 5, 9-10. 278 BAUDHAYANA. II, 10, 17. cloth for straining water, the waterpot, (and) the alms-bowl, he goes where water (is to be obtained), bathes, sips water, (and) washes himself, (reciting the verses called) Surabhimatt, Abling4s, V4ruzis, Hiranyavarnas, and Pavamdnis. Entering the water, he performs sixteen suppressions of the breath, (mentally repeating) the Aghamarshaza hymn, ascends the bank, wrings out his dress, puts on another pure dress, sips water, takes the cloth for straining, (saying), ‘Om, Bhd, Bhuvas, Svak,’ and performs the Tarpaza (with the following texts), ‘Om, Bhdé, I satiate, ‘Om, Bhuvak —, Om, Svak —, Om, Mahak —, Om, Ganak —, Om, Tapak —, Om, Satyam —.’ 38. He takes up as much water as his joined hands will hold for the manes, (and satiates them with it) exactly in the same manner as the gods, (saying), ‘Om, Bhai% Svadh4, Om, Bhuvas Svadha,’ &c. 39. Then he worships the sun, (reciting) the two verses (which begin), ‘Ud u tyam kitram,’ &c. 40. (Saying), ‘Om, this (syllable Om), forsooth, is Brahman; this (syllable) which sheds warmth is light; this which gives warmth is the Veda; this must be known as that which sheds warmth;’ he thus satiates the soul (and afterwards) worships the soul (with these texts), ‘ The soul (is) Brahman, (is) light.’ 38. ‘In the same manner as the gods,’ i. e. without passing the sacred string over the right shoulder—Govinda.
3‘In the same manner as the gods,’ i. e. without passing the sacred string over the right shoulder—Govinda. 40. The Gugarat and Dekhan MSS., including K., place after the first Om two additional Mantras, ‘Brahman (is) Om; this universe (is) Om.’ The object of the Mantras given in the Madras MSS. is to identify the Prazava with the Brahman, the sun, and the Veda. II, ro, 18. RULES FOR AN ASCETIC. 279 41. Let him repeat the SAvitrt one thousand times, or one hundred times, or an unlimited number of times. 42. (Saying), ‘Bhd, Bhuvak, Suvaz,’ he takes up the cloth for straining, (and) fetches water. 43. Let him not,.(at any period) after that (moment), sip water which has not been drawn up (from a well and the like), which has not been strained, and which has not been completely cleansed. . 44. Let him not wear any longer a white dress. 45. (He may carry) one staff or three staves. Prasna II, ApuyAyva 10, Kawo1KA 18. 1. Now the following vows are (to be kept by an ascetic) : 2. Abstention from ‘injuring living beings, truthfulness, abstention from appropriating the property of others, continence, (and) liberality. 3. There are five minor vows, (viz.) abstention from anger, obedience towards the Guru, avoidance of rashness, cleanliness and purity in eating. 4. Now (follows the rule for) begging. Let him 43. Manu VI, 46. AparipfitabhiZ, ‘which has not been completely cleansed,’ probably refers to the so-called drzsh¢ya paripavana, ‘carefully looking at it in order to see if any living being remains in it.’ 18. 2. The five vows (vratas) named here are the principal ones. As to the vow of ‘liberality’ Govinda remarks that though the ascetic possesses no ‘store’ and no property in the ordinary sense of the word, still he can have books and give those away. 3. ‘ Avoidance of rashiness,’ i.e. committing any act which might destroy life. 4. ‘When the Vaisvadeva offering has been finished,’ i.e. when people have had their dinner; see also Vasishéha X, 7. 280 BAUDHAYANA. II, 10, 18. ask Brahmamas, both those who have houses (s4lina) and those who lead a wandering life (y4y4vara), for alms, when the Vaisvadeva offering has been finished. 5. Let him ask (for it), prefacing (his request with the word) Bhavat. ~ 6. Let him stand begging no longer than the time required for milking a cow. 7. When he returns from begging, he lays (the alms) down in a pure place, washes his hands and feet, and announces (what he obtained) to the sun, (reciting the text), ‘Ud u tyam 4itram, &c. He (also) announces it to Brahman (with the text), ‘The first-born Brahman,’ &c.
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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