Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1285 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), 11. (Viz.) the skin of a black antelope, a waterpot, a staff, a yoke for carrying burdens, (and) a sickle. . 12. He desires to go forth, after having offered a Traidhataviya (offering) or a VaisvAnart (ish/i). 13. Now on the (following) morning, after the sun has risen, he makes the sacred fires burn brightly, melts butter on the Gérhapatya fire, cleanses it (with Kusa grass), heats the (spoons called) Srué and Sruva, cleans (them), takes out four (spoonfuls of butter) in the Srué, and offers the VAstoshpattya (oblation) in the Ahavantya fire according to (the rules of his) Satra. chapter. All the MSS. read kauntaéli for kauddali, which occurs in the commentary alone. 11. The vivadha, ‘a yoke for carrying burdens,’ consists usually of a bamboo pole, to the ends of which two ropes are attached for fastening the loads. Kuthahért, ‘a sickle,’ seems to be the name of a particular kind of sickle, since Govinda explains it by vasavassanadatram. He adds that the term includes ‘a spade’ (kuddala) and other implements. 12. The meaning is that on the evening before his departure from the old home he is to offer the Traidhataviya-homa, According to the Srauta-sfitras (see the Petersb. Dict. s. v. traidhatavt) the latter offering always occurs at the end of a great sacrifice. Hence it is appropriate for a person who wishes to begin a new mode of life. 13. This is the leave-taking from the old dwelling. 286 BAUDHAYANA. III, 1. 14. Having recited the Puronuvaky4 (verse), ‘O lord of the dwelling, permit us,’ &c., he offers (the oblation) with the Y4gy4 verse, ‘O lord of the dwelling, with thy kind company,’ &c. 15. Some (declare that) every person who has kindled the sacred fires (shall offer these Homas). 16, Others (say that) a Yaydvara alone (shall do it). 17. After departing (from his house), he stops at the extremity of the village, or at the extremity of the boundary of the village, builds there a hut or a cottage, and enters that.’ 18: Let him use the skin of the black antelope and the other (objects) which he has prepared for the several purposes which they are intended to serve. 19. Known (is) the (duty of) serving the fires; known (is) the (duty of) offering the new and full moon sacrifices ; known (is) the successive performance of the five Mahayag#as; it is seen that the vegetables, which have been produced, are offered. 20. He hallows those (vegetables), either (reciting the text),‘I offer what is agreeable to all the gods,’ or silently, and cooks (them). 14. The two verses occur Taittiriya Samhita III, 4,10,1. It is specially mentioned by Sayava that the two verses have to be recited by an Agnihotrin on departing from his home.
214. The two verses occur Taittiriya Samhita III, 4,10,1. It is specially mentioned by Sayava that the two verses have to be recited by an Agnihotrin on departing from his home. 17. Ma/ha, ‘a cottage,’ is, according to Govinda, a house resting on many posts or pillars, while kuf is the simple shed with four posts and a roof of leaves. 19. The last clause, probably, is meant to prescribe a simpler form of the Vaisvadeva. 20. Govinda adds that the meaning is that the sacrificer shall eat the boiled rice in silence. III, 2. MODES OF SUBSISTENCE FOR HOUSEHOLDERS. 287 21. For such (a man the duty of) teaching, sacrificing for others, accepting gifts, and (performing) other sacrifices (than those mentioned) ceases. 22. (The use of) sacrificial food fit to be eaten during the performance of a vow is seen; 23. That is as follows: (his food may be) mixed with clarified butter or sour milk, (it must) not (contain) pungent condiments or salt, nor meat, nor (be) stale. 24. (He shall remain) chaste, or approach (his wife) in season. 25. (It is necessary) to have the hair of his head, his beard, the hair on his body, and his nails cut on each Parva day, and the rules of purification (are obligatory on him). 26. Now they quote also (the following verses) : ‘Two kinds of purification, which the Sish¢as reverentially practise, are mentioned in the Veda,— external (purification), which consists in the removal of impure stains and foul smells, and internal (purification), which consists in the abstention from injuring live creatures.’ 27. ‘The body is purified by water, the understanding by knowledge, the soul of beings by abstention from injuring, (and) the internal organ by truth.’ Prasna III, ApuyAva 2. 1. As regards (the mode of subsistence called) Shazzivartani, (that) is (as follows): 21. Govinda adds that the obligation of performing other meritorious deeds, such as digging wells and tanks (pfirta), also ceases. 24. Vasish/¢ha III, 60. 288 BAUDHAYANA. IIT, 2. 2. He cultivates six Nivartanas (of) fallow (land) ; he gives a share to the owner (of the soil), or solicits his permission (to keep the whole produce). 3. Let him plough before breakfast with two bulls whose noses have not been pierced, not striking (them) with the goad, (but) frequently coaxing (them). 4. If he cultivates six Nivartanas i in this manner (and subsists thereby), that is (the mode of living called) Shazaivartant (subsistence on six Nivartanas). 5. (As regards the mode of subsistence called) Kauddalt, he digs up (the soil) near a water(-course or tank) with a spade, a ploughshare, or a pointed “piece of wood, sows seed, (and) grows bulbs, roots, fruit, pot-herbs, and vegetables. 6. (If he thus) cultivates (land) with a spade (and lives on its produce), that is the (mode of life called) Kauddali (subsistence by the spade).
36. (If he thus) cultivates (land) with a spade (and lives on its produce), that is the (mode of life called) Kauddali (subsistence by the spade). 7. He who lives by the (mode of subsistence called) Dhruva, wraps up his head in a white dress (saying), ‘For the sake of welfare I wrap thee up, O head,’ (and) takes the skin of a black antelope (with the words), ‘(Thou art) spiritual pre-eminence, (I take thee) for the sake of spiritual pre-eminence ;’ the Pavitra (reciting) the Ablinga texts; the waterpot (saying), ‘Thou art strength, (I take) thee for 2. 2. A Nivartana is a measure of 4000 square hastas, the ancient equivalent of the modern Bigha. 3. Identical with II, 2, 4, 21. 6. Govinda says that according to some the following ceremonies need only be performed when one goes out begging for the first time, while others insist on their being performed daily. 4. The MA&nastokiya, i.e. the text beginning ‘m4 nas toke,’ III,2, MODES OF LIVING FOR HOUSEHOLDERS. 289 the sake of strength ;’ the yoke for carrying burdens (saying), ‘Thou art grain, (I take) thee for the sake of prosperity;’ the staff (saying), ‘(Thou art) a friend, protect me.’ 8. On leaving (his hut), he mutters. the Vy4hrtis, and (afterwards the verse used for) hallowing the quarters of the horizon, ‘ May the earth, the middle sphere, the sky, the constellations, and all the quarters of the horizon, fire, air, and sun, (may all these) deities protect me on my road.’ 9. Because, after muttering the Manastoktya (text) and entering the village, he shows himself with the yoke (on his shoulder) at the door of each house, they call it ‘showing oneself.’ 10. Because, if every (other) livelihood fails, he persistently (dhruvam) supports himself by this (mode of living), it is called Dhruva (the unchangeable). 11. (As regards the mode of life called) Samprakshalani, (if, in order to show that) there is no waste of the vegetable (substances) obtained nor occurs repeatedly in the Taittirfya-veda, e. g. @aitt. Samhita III, 4, 11, 2. Govinda adds that the beggar must remain silent, and not stop longer at each door than the time required for milking a cow. 10. Both the text and the scanty commentary on this Sfitra are corrupt. K. reads, vrdtter vréttair avartaydm tayaiva tasya dhruvam varttayatiti dhruveti parikirtit€; D. vrtte vrittair avarttath4, &c.; M. vritte vritter avrittdyam avrittayam tathaiva tasya# ddhrivam varttamanad iti, &c.; C. I. vretter vritter Avartayam dvartéyam tathaiva tasyam dhruvam vartanad iti, &c. The Telugu copy omits the text. From the commentary it is clear that Govinda read at the beginning of the Sfitra ‘ vritter vritter,’ and the Telugu copy proves that ‘tayaiva’ is the correct reading. I restore the Sftra conjecturally, as follows, vvztter vritter avarttayam tayaiva tasya dhruvam vartanad iti dhruveti parikirtita. 11. I read, samprakshalaniti | utpannanam oshadhiném prakshe- (14] U 290 BAUDHAYANA. . III, 2.
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.
1285 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), 11. (Viz.) the skin of a black antelope, a waterpot, a staff, a yoke for carrying burdens, (and) a sickle. . 12. He desires to go forth, after having offered a Traidhataviya (offering) or a VaisvAnart (ish/i). 13. Now on the (following) morning, after the sun has risen, he makes the sacred fires burn brightly, melts butter on the Gérhapatya fire, cleanses it (with Kusa grass), heats the (spoons called) Srué and Sruva, cleans (them), takes out four (spoonfuls of butter) in the Srué, and offers the VAstoshpattya (oblation) in the Ahavantya fire according to (the rules of his) Satra. chapter. All the MSS. read kauntaéli for kauddali, which occurs in the commentary alone. 11. The vivadha, ‘a yoke for carrying burdens,’ consists usually of a bamboo pole, to the ends of which two ropes are attached for fastening the loads. Kuthahért, ‘a sickle,’ seems to be the name of a particular kind of sickle, since Govinda explains it by vasavassanadatram. He adds that the term includes ‘a spade’ (kuddala) and other implements. 12. The meaning is that on the evening before his departure from the old home he is to offer the Traidhataviya-homa, According to the Srauta-sfitras (see the Petersb. Dict. s. v. traidhatavt) the latter offering always occurs at the end of a great sacrifice. Hence it is appropriate for a person who wishes to begin a new mode of life. 13. This is the leave-taking from the old dwelling. 286 BAUDHAYANA. III, 1. 14. Having recited the Puronuvaky4 (verse), ‘O lord of the dwelling, permit us,’ &c., he offers (the oblation) with the Y4gy4 verse, ‘O lord of the dwelling, with thy kind company,’ &c. 15. Some (declare that) every person who has kindled the sacred fires (shall offer these Homas). 16, Others (say that) a Yaydvara alone (shall do it). 17. After departing (from his house), he stops at the extremity of the village, or at the extremity of the boundary of the village, builds there a hut or a cottage, and enters that.’ 18: Let him use the skin of the black antelope and the other (objects) which he has prepared for the several purposes which they are intended to serve. 19. Known (is) the (duty of) serving the fires; known (is) the (duty of) offering the new and full moon sacrifices ; known (is) the successive performance of the five Mahayag#as; it is seen that the vegetables, which have been produced, are offered. 20. He hallows those (vegetables), either (reciting the text),‘I offer what is agreeable to all the gods,’ or silently, and cooks (them). 14. The two verses occur Taittiriya Samhita III, 4,10,1. It is specially mentioned by Sayava that the two verses have to be recited by an Agnihotrin on departing from his home.
214. The two verses occur Taittiriya Samhita III, 4,10,1. It is specially mentioned by Sayava that the two verses have to be recited by an Agnihotrin on departing from his home. 17. Ma/ha, ‘a cottage,’ is, according to Govinda, a house resting on many posts or pillars, while kuf is the simple shed with four posts and a roof of leaves. 19. The last clause, probably, is meant to prescribe a simpler form of the Vaisvadeva. 20. Govinda adds that the meaning is that the sacrificer shall eat the boiled rice in silence. III, 2. MODES OF SUBSISTENCE FOR HOUSEHOLDERS. 287 21. For such (a man the duty of) teaching, sacrificing for others, accepting gifts, and (performing) other sacrifices (than those mentioned) ceases. 22. (The use of) sacrificial food fit to be eaten during the performance of a vow is seen; 23. That is as follows: (his food may be) mixed with clarified butter or sour milk, (it must) not (contain) pungent condiments or salt, nor meat, nor (be) stale. 24. (He shall remain) chaste, or approach (his wife) in season. 25. (It is necessary) to have the hair of his head, his beard, the hair on his body, and his nails cut on each Parva day, and the rules of purification (are obligatory on him). 26. Now they quote also (the following verses) : ‘Two kinds of purification, which the Sish¢as reverentially practise, are mentioned in the Veda,— external (purification), which consists in the removal of impure stains and foul smells, and internal (purification), which consists in the abstention from injuring live creatures.’ 27. ‘The body is purified by water, the understanding by knowledge, the soul of beings by abstention from injuring, (and) the internal organ by truth.’ Prasna III, ApuyAva 2. 1. As regards (the mode of subsistence called) Shazzivartani, (that) is (as follows): 21. Govinda adds that the obligation of performing other meritorious deeds, such as digging wells and tanks (pfirta), also ceases. 24. Vasish/¢ha III, 60. 288 BAUDHAYANA. IIT, 2. 2. He cultivates six Nivartanas (of) fallow (land) ; he gives a share to the owner (of the soil), or solicits his permission (to keep the whole produce). 3. Let him plough before breakfast with two bulls whose noses have not been pierced, not striking (them) with the goad, (but) frequently coaxing (them). 4. If he cultivates six Nivartanas i in this manner (and subsists thereby), that is (the mode of living called) Shazaivartant (subsistence on six Nivartanas). 5. (As regards the mode of subsistence called) Kauddalt, he digs up (the soil) near a water(-course or tank) with a spade, a ploughshare, or a pointed “piece of wood, sows seed, (and) grows bulbs, roots, fruit, pot-herbs, and vegetables. 6. (If he thus) cultivates (land) with a spade (and lives on its produce), that is the (mode of life called) Kauddali (subsistence by the spade).
36. (If he thus) cultivates (land) with a spade (and lives on its produce), that is the (mode of life called) Kauddali (subsistence by the spade). 7. He who lives by the (mode of subsistence called) Dhruva, wraps up his head in a white dress (saying), ‘For the sake of welfare I wrap thee up, O head,’ (and) takes the skin of a black antelope (with the words), ‘(Thou art) spiritual pre-eminence, (I take thee) for the sake of spiritual pre-eminence ;’ the Pavitra (reciting) the Ablinga texts; the waterpot (saying), ‘Thou art strength, (I take) thee for 2. 2. A Nivartana is a measure of 4000 square hastas, the ancient equivalent of the modern Bigha. 3. Identical with II, 2, 4, 21. 6. Govinda says that according to some the following ceremonies need only be performed when one goes out begging for the first time, while others insist on their being performed daily. 4. The MA&nastokiya, i.e. the text beginning ‘m4 nas toke,’ III,2, MODES OF LIVING FOR HOUSEHOLDERS. 289 the sake of strength ;’ the yoke for carrying burdens (saying), ‘Thou art grain, (I take) thee for the sake of prosperity;’ the staff (saying), ‘(Thou art) a friend, protect me.’ 8. On leaving (his hut), he mutters. the Vy4hrtis, and (afterwards the verse used for) hallowing the quarters of the horizon, ‘ May the earth, the middle sphere, the sky, the constellations, and all the quarters of the horizon, fire, air, and sun, (may all these) deities protect me on my road.’ 9. Because, after muttering the Manastoktya (text) and entering the village, he shows himself with the yoke (on his shoulder) at the door of each house, they call it ‘showing oneself.’ 10. Because, if every (other) livelihood fails, he persistently (dhruvam) supports himself by this (mode of living), it is called Dhruva (the unchangeable). 11. (As regards the mode of life called) Samprakshalani, (if, in order to show that) there is no waste of the vegetable (substances) obtained nor occurs repeatedly in the Taittirfya-veda, e. g. @aitt. Samhita III, 4, 11, 2. Govinda adds that the beggar must remain silent, and not stop longer at each door than the time required for milking a cow. 10. Both the text and the scanty commentary on this Sfitra are corrupt. K. reads, vrdtter vréttair avartaydm tayaiva tasya dhruvam varttayatiti dhruveti parikirtit€; D. vrtte vrittair avarttath4, &c.; M. vritte vritter avrittdyam avrittayam tathaiva tasya# ddhrivam varttamanad iti, &c.; C. I. vretter vritter Avartayam dvartéyam tathaiva tasyam dhruvam vartanad iti, &c. The Telugu copy omits the text. From the commentary it is clear that Govinda read at the beginning of the Sfitra ‘ vritter vritter,’ and the Telugu copy proves that ‘tayaiva’ is the correct reading. I restore the Sftra conjecturally, as follows, vvztter vritter avarttayam tayaiva tasya dhruvam vartanad iti dhruveti parikirtita. 11. I read, samprakshalaniti | utpannanam oshadhiném prakshe- (14] U 290 BAUDHAYANA. . III, 2.
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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