Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. 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. 8. It is declared in the Veda, ‘After the Brahmadhana the sacrificer himself (contains) the sacrificial fires. His respiration (praza, represents) the GAarhapatya fire, the air that goes downwards (apana, represents) the Anvaharyapaéana (or Dakshiva) fire, the circulation in the body (vy4na, represents) the Ahavantya fire, the cerebral circulation (udina) and the abdominal circulation (samana, represent) the Sabhya and Avasathya fires. These five fires are abiding in the soul. He (therefore) offers (the oblations) in the soul alone.’ 9. ‘This sacrifice, offered in the soul, which is located in and based on the soul, leads the soul to happiness.’ 10. Giving, compassionately, portions (of his food) to the living beings, and sprinkling the re- 7. The second text occurs repeatedly in the Taittirlya-veda, e.g. Taittirlya Aramyaka X, 1, 10. 8. Regarding the BrahmAdh4na, see above, II, 10, 17, 19. II, 10, 18. RULES FOR AN ASCETIC. 281 mainder with water, he shall eat it as if it were a medicine. 11. After he has eaten and sipped water, he mutters (the texts), ‘Out of darkness we,’ &c., (and), ‘My speech resides in the mouth,’ &c., and worships the sun with the (verse called) Gyotishmatt. 12. Let him ‘eat food, given without asking, regarding which nothing has been settled: beforehand and which has reached him accidentally, so much only as is sufficient to sustain life. 13. Now they quote also (the following verses) : ‘Eight mouthfuls (make) the meal of an ascetic, sixteen (that) of a hermit in the woods, thirty-two (that) of a householder, an unlimited (quantity that) of a student,’ 14. ‘Alms (may) either (be obtained) from (men of) the three castes, or the food (given) by a single Brahmavza (may be eaten); or (he may obtain food) from (men of) all castes, and not (eat) that given by a single Brahmaza.’ 15. Now they quote (the following special rules) for the case that the teachers explain (the doctrine) of the Upanishads: ‘Diligently standing (in the day-time), keeping silence, sitting (at night) with crossed legs, bathing three times a day, and eating 11. The first text occurs frequently in the Taittirty< a-veda, e.g. Taittirtya Samhita IV, 1, 7,4; the second, Taittiriya Aranyaka X, 72. The Gyotishmatt is, according to Govinda, the first of the two Mantras quoted. 12. According to Govinda this verse gives the opinion of ‘some’ teachers, not the author’s. Asamk/iptam, ‘regarding which nothing has been settled beforehand,’ indicates, according to Govinda, that the ascetic must not even mentally determine what he is going to eat. 13. See above, II, 7, 13, 7. 282 BAUDHAYANA. II, ro, 18.
2Asamk/iptam, ‘regarding which nothing has been settled beforehand,’ indicates, according to Govinda, that the ascetic must not even mentally determine what he is going to eat. 13. See above, II, 7, 13, 7. 282 BAUDHAYANA. II, ro, 18. at the fourth, sixth, or eighth (meal-time only), he shall subsist entirely on (rice) grains, oil-cake, food prepared from barley, sour milk, (and) milk.’ 16. It is declared in the Veda, ‘On that (occasion) he shall rigidly keep silence; pressing the teeth together he may converse, without opening his mouth, as much as is necessary with teachers deeply versed in the three Vedas (and) with ascetics possessing a great knowledge of the scriptures, not with women, nor when he would break (his vow).’ 17. (Let him keep) only one of (the rules which enjoin) standing (in the day-time), rigid silence, and sitting (at night) with crossed legs; let him not keep all three together. 18. It is declared in the Veda, ‘And he who has gone there may eat, in times of distress, a small quantity of the food prescribed by his vow after (having partaken of other dishes), provided he does not break (his vow).’ 19. ‘ Eight (things) do not cause him who is intent on standing (in the day-time), keeping rigid silence, sitting (at night) with crossed legs, bathing three times a day, and (eating) at the fourth, sixth, or eighth meal-time only, to break his vow, (viz.) water, roots, clarified butter, milk, sacrificial food, the wish of a Brahmawza, an order of his teacher, and medicine.’ 20. Let him mutter the (Mantras which must be 18, ‘The meaning is, that in times of distress, having partaken at his pleasure (of other food), he may afterwards eat of one (of the substances mentioned above, viz.) rice-grains and the rest.’— Govinda. 1g. All the MSS. except M. have snéna, ‘bathing,’ instead of sthana, ‘standing (in the day-time),’ though the reading is clearly wrong. II, 10, 18. RULES FOR-*AN ASCETIC. 283 recited at the) Agnihotra, in the evening and in the morning, 21. After performing his evening devotions by (reciting the verses called) Varumts, and his morning devotions by (reciting the verses called) Maitrts. 22. ‘An ascetic shall keep no fire, have no house, no home, and no protector. He may enter a village in order to collect alms, and emit speech at the private recitation of the Veda.’ 23. Itis declared in the Veda, ‘Limited in number are the Azk-verses, limited in number are the SAmans, limited is the answer (of the Adhvaryu priest).’ 24. ‘ Thus (an ascetic) shall not give up the Veda, (but live), until he is liberated from the body, at the root of the tree.’ 25. ‘The tree (is) the Veda; the syllable Om is its root; the syllable Om is the essence of the Veda.’ 26. ‘Meditating on the syllable Om, he becomes 21. The Maitris occur Taitt. Samhita ITI, 4,11, 5, and the VAruzis follow them immediately. 22. Apastamba II, 9, 21, 10.
3‘The tree (is) the Veda; the syllable Om is its root; the syllable Om is the essence of the Veda.’ 26. ‘Meditating on the syllable Om, he becomes 21. The Maitris occur Taitt. Samhita ITI, 4,11, 5, and the VAruzis follow them immediately. 22. Apastamba II, 9, 21, 10. 23. This and the next Sftras are intended to teach that ascetics may limit their private recitation to the repetition of the prazava, ‘the syllable Om.’ According to Govinda the passage of the Veda quoted refers originally to the Katurhotarah, which the Taittirfya Brahmaaa II, 2, 1, 4, and III, r2, 5, 1 identifies with the Brahman, and where the pratigara, the answer of the Adhvaryu priest, is ‘Om hotah’ (Aitareya Brahmama V, 25). 24. I have taken vriksham@llikovedasamny4st to. stand for vrzksham(lliko avedasamnyast. For the vedasamnydsa, ‘giving up the Veda,’ is not permitted to an ascetic; see e. g. Vasish/ha X, 4. But even without the negative particle vedasamnyast may convey a sense not opposed to the general teaching of the Smrvtis. For it may be. taken to mean ‘abandoning (the recitation of other portions of) the Veda.’ 284 BAUDHAYANA. Ill, x. fit (to be united with) Brahman.’ Thus spake the lord of created beings. 27. Let him cleanse the vessel of Brahman with the seven Vy4hr‘tis. Prasna III, ApuyAya 1. 1. Now, therefore, (we will speak) of those who desire (to fulfil) the duties of S4linas (dwellers in houses), YayAvaras (wanderers), and akragaras (circle-goers), who subsist by nine (different) means of livelihood. 2. The term ‘livelihood’ (vrztti) is used because they subsist thereby (tadvartanat). 3. The word Salina (is used) because they dwell in houses (sla). 4. To be a YAyAvara (means that one) goes on by means of a most excellent livelihood (vrzttya varayA yAti). 5. The term Xakrafara is derived from going by turns (to the houses of rich men). 6. We will explain those (above-mentioned means .of livelihood) in their proper order. 7. They are nine, (viz.) Shazaivartani, Kauddali, Dhruva, Sampraksh4lani, Samfh4, PAlant, Siloz£24, Kapot4, and Siddho#£ha. 24. Govinda is uncertain if the term brahmabhagana, ‘the vessel of Brahman,’ refers to the alms-bowl or to the body of the ascetic. Probably both are meant, and the Sfitra is intended to prescribe the frequent recitation of the Vy4ahritis in addition to the syllable Om. 1. 5. Govinda says that Xakragara is another name for Y4yavara, and that anukramaéarana, ‘going by turns,’ means going successively to the houses of Brahmamas, Kshatriyas, and Vaisyas. 7. The terms left untranslated are fully explained in the next III, 1. WAYS OF LIVING FOR HOUSEHOLDERS. 285 8. (In addition) to these there is a tenth way of living, viz. forest-life. g. (If he desires to adopt) any of the nine ways of living, 10. He causes the hair of his head, his beard, the hair on his body, and his nails to be cut, and besides gets ready (the following objects),
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.
17. 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. 8. It is declared in the Veda, ‘After the Brahmadhana the sacrificer himself (contains) the sacrificial fires. His respiration (praza, represents) the GAarhapatya fire, the air that goes downwards (apana, represents) the Anvaharyapaéana (or Dakshiva) fire, the circulation in the body (vy4na, represents) the Ahavantya fire, the cerebral circulation (udina) and the abdominal circulation (samana, represent) the Sabhya and Avasathya fires. These five fires are abiding in the soul. He (therefore) offers (the oblations) in the soul alone.’ 9. ‘This sacrifice, offered in the soul, which is located in and based on the soul, leads the soul to happiness.’ 10. Giving, compassionately, portions (of his food) to the living beings, and sprinkling the re- 7. The second text occurs repeatedly in the Taittirlya-veda, e.g. Taittirlya Aramyaka X, 1, 10. 8. Regarding the BrahmAdh4na, see above, II, 10, 17, 19. II, 10, 18. RULES FOR AN ASCETIC. 281 mainder with water, he shall eat it as if it were a medicine. 11. After he has eaten and sipped water, he mutters (the texts), ‘Out of darkness we,’ &c., (and), ‘My speech resides in the mouth,’ &c., and worships the sun with the (verse called) Gyotishmatt. 12. Let him ‘eat food, given without asking, regarding which nothing has been settled: beforehand and which has reached him accidentally, so much only as is sufficient to sustain life. 13. Now they quote also (the following verses) : ‘Eight mouthfuls (make) the meal of an ascetic, sixteen (that) of a hermit in the woods, thirty-two (that) of a householder, an unlimited (quantity that) of a student,’ 14. ‘Alms (may) either (be obtained) from (men of) the three castes, or the food (given) by a single Brahmavza (may be eaten); or (he may obtain food) from (men of) all castes, and not (eat) that given by a single Brahmaza.’ 15. Now they quote (the following special rules) for the case that the teachers explain (the doctrine) of the Upanishads: ‘Diligently standing (in the day-time), keeping silence, sitting (at night) with crossed legs, bathing three times a day, and eating 11. The first text occurs frequently in the Taittirty< a-veda, e.g. Taittirtya Samhita IV, 1, 7,4; the second, Taittiriya Aranyaka X, 72. The Gyotishmatt is, according to Govinda, the first of the two Mantras quoted. 12. According to Govinda this verse gives the opinion of ‘some’ teachers, not the author’s. Asamk/iptam, ‘regarding which nothing has been settled beforehand,’ indicates, according to Govinda, that the ascetic must not even mentally determine what he is going to eat. 13. See above, II, 7, 13, 7. 282 BAUDHAYANA. II, ro, 18.
2Asamk/iptam, ‘regarding which nothing has been settled beforehand,’ indicates, according to Govinda, that the ascetic must not even mentally determine what he is going to eat. 13. See above, II, 7, 13, 7. 282 BAUDHAYANA. II, ro, 18. at the fourth, sixth, or eighth (meal-time only), he shall subsist entirely on (rice) grains, oil-cake, food prepared from barley, sour milk, (and) milk.’ 16. It is declared in the Veda, ‘On that (occasion) he shall rigidly keep silence; pressing the teeth together he may converse, without opening his mouth, as much as is necessary with teachers deeply versed in the three Vedas (and) with ascetics possessing a great knowledge of the scriptures, not with women, nor when he would break (his vow).’ 17. (Let him keep) only one of (the rules which enjoin) standing (in the day-time), rigid silence, and sitting (at night) with crossed legs; let him not keep all three together. 18. It is declared in the Veda, ‘And he who has gone there may eat, in times of distress, a small quantity of the food prescribed by his vow after (having partaken of other dishes), provided he does not break (his vow).’ 19. ‘ Eight (things) do not cause him who is intent on standing (in the day-time), keeping rigid silence, sitting (at night) with crossed legs, bathing three times a day, and (eating) at the fourth, sixth, or eighth meal-time only, to break his vow, (viz.) water, roots, clarified butter, milk, sacrificial food, the wish of a Brahmawza, an order of his teacher, and medicine.’ 20. Let him mutter the (Mantras which must be 18, ‘The meaning is, that in times of distress, having partaken at his pleasure (of other food), he may afterwards eat of one (of the substances mentioned above, viz.) rice-grains and the rest.’— Govinda. 1g. All the MSS. except M. have snéna, ‘bathing,’ instead of sthana, ‘standing (in the day-time),’ though the reading is clearly wrong. II, 10, 18. RULES FOR-*AN ASCETIC. 283 recited at the) Agnihotra, in the evening and in the morning, 21. After performing his evening devotions by (reciting the verses called) Varumts, and his morning devotions by (reciting the verses called) Maitrts. 22. ‘An ascetic shall keep no fire, have no house, no home, and no protector. He may enter a village in order to collect alms, and emit speech at the private recitation of the Veda.’ 23. Itis declared in the Veda, ‘Limited in number are the Azk-verses, limited in number are the SAmans, limited is the answer (of the Adhvaryu priest).’ 24. ‘ Thus (an ascetic) shall not give up the Veda, (but live), until he is liberated from the body, at the root of the tree.’ 25. ‘The tree (is) the Veda; the syllable Om is its root; the syllable Om is the essence of the Veda.’ 26. ‘Meditating on the syllable Om, he becomes 21. The Maitris occur Taitt. Samhita ITI, 4,11, 5, and the VAruzis follow them immediately. 22. Apastamba II, 9, 21, 10.
3‘The tree (is) the Veda; the syllable Om is its root; the syllable Om is the essence of the Veda.’ 26. ‘Meditating on the syllable Om, he becomes 21. The Maitris occur Taitt. Samhita ITI, 4,11, 5, and the VAruzis follow them immediately. 22. Apastamba II, 9, 21, 10. 23. This and the next Sftras are intended to teach that ascetics may limit their private recitation to the repetition of the prazava, ‘the syllable Om.’ According to Govinda the passage of the Veda quoted refers originally to the Katurhotarah, which the Taittirfya Brahmaaa II, 2, 1, 4, and III, r2, 5, 1 identifies with the Brahman, and where the pratigara, the answer of the Adhvaryu priest, is ‘Om hotah’ (Aitareya Brahmama V, 25). 24. I have taken vriksham@llikovedasamny4st to. stand for vrzksham(lliko avedasamnyast. For the vedasamnydsa, ‘giving up the Veda,’ is not permitted to an ascetic; see e. g. Vasish/ha X, 4. But even without the negative particle vedasamnyast may convey a sense not opposed to the general teaching of the Smrvtis. For it may be. taken to mean ‘abandoning (the recitation of other portions of) the Veda.’ 284 BAUDHAYANA. Ill, x. fit (to be united with) Brahman.’ Thus spake the lord of created beings. 27. Let him cleanse the vessel of Brahman with the seven Vy4hr‘tis. Prasna III, ApuyAya 1. 1. Now, therefore, (we will speak) of those who desire (to fulfil) the duties of S4linas (dwellers in houses), YayAvaras (wanderers), and akragaras (circle-goers), who subsist by nine (different) means of livelihood. 2. The term ‘livelihood’ (vrztti) is used because they subsist thereby (tadvartanat). 3. The word Salina (is used) because they dwell in houses (sla). 4. To be a YAyAvara (means that one) goes on by means of a most excellent livelihood (vrzttya varayA yAti). 5. The term Xakrafara is derived from going by turns (to the houses of rich men). 6. We will explain those (above-mentioned means .of livelihood) in their proper order. 7. They are nine, (viz.) Shazaivartani, Kauddali, Dhruva, Sampraksh4lani, Samfh4, PAlant, Siloz£24, Kapot4, and Siddho#£ha. 24. Govinda is uncertain if the term brahmabhagana, ‘the vessel of Brahman,’ refers to the alms-bowl or to the body of the ascetic. Probably both are meant, and the Sfitra is intended to prescribe the frequent recitation of the Vy4ahritis in addition to the syllable Om. 1. 5. Govinda says that Xakragara is another name for Y4yavara, and that anukramaéarana, ‘going by turns,’ means going successively to the houses of Brahmamas, Kshatriyas, and Vaisyas. 7. The terms left untranslated are fully explained in the next III, 1. WAYS OF LIVING FOR HOUSEHOLDERS. 285 8. (In addition) to these there is a tenth way of living, viz. forest-life. g. (If he desires to adopt) any of the nine ways of living, 10. He causes the hair of his head, his beard, the hair on his body, and his nails to be cut, and besides gets ready (the following objects),
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.
No commentary for this page.