Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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. any hoarding, he turns the dishes, after washing them, upside down, (that is the livelihood called) Samprakshdlant (living by washing). 12. As to the (mode of subsistence called) Samihé, (if) he sweeps up (grain) with a broom in permitted places where (grain-bearing) plants are found, either on a road or in fields the access to which is not obstructed (by hedges), and lives on (what he has thus obtained), that (livelihood is called) Samthé (living by sweeping). 13. As to the (mode of life called) PAlant, it is also named Ahimsaka (not hurting), and the following (definition) is given. (If) he tries to obtain from virtuous men husked rice or seeds, and maintains (himself) thereby, that (is the mode of subsistence called) PAlant. 14. As to the (mode of life called) Siloz&A, (if) he gleans single ears in permitted places where (grain-bearing) plants grow, on a road or in fields the access to which is not obstructed, and supports himself by (these) gleanings, (collected) from time pazam nAstiti nikayo va bhaganani samprakshalya nyubgayattti samprakshalant » M. has nasti nifayo va, and C.I. reads also nikayo and omits ‘v4.’ The Dekhan MSS. have nAstiti Rayo va. The description is not very clear; but it seems that a person who lives by the Samprakshflanf vrtti must obtain grain and vegetables by begging in such quantities as will suffice for one meal, and prove by the way in which he treats his dishes that he has neither wasted his food nor any store remaining. 13. The translation of this Sftra is merely tentative, as the two MSS. of the commentary omit the text, and contain only a fragment of Govinda’s explanation. The latter seems to have differed from my interpretation. The text, as given by the other MSS., runs as follows: palanfty [pali°, MSS.] ahimsakety evedam uktam bhavati [°titi, M.] tushavihindms tandulan ikkhati sagganebhyo bigani va [44, D.] palayatiti palant [ph4la’, phalani, M.; p4lindé, K. D.] ITI, 3. HERMITS IN THE WOOD. 29! to time, that (is the mode of subsistence called) Silowkha (gleaning). 15. As to the (livelihood called) Kapota, (if) he picks up with two fingers single grains in permitted places, where (grain-bearing) plants grow, either on the road or in fields the access to which is not obstructed, that (is called), because he acts like a pigeon, Kapoté (pigeon-life). 16. As to (the mode of life called) Siddho#£Aé, (if) tired with the (other) ways of subsistence, he asks, because he has become old or diseased, virtuous men for cooked food, that (is the livelihood called) Siddho#£/a (gleaning cooked food). 17. If (he adopts) the latter, he must reposit (the sacred fires) in his soul and behave like an ascetic, except (in using) the cloth for straining water and (wearing) a reddish-brown dress.
217. If (he adopts) the latter, he must reposit (the sacred fires) in his soul and behave like an ascetic, except (in using) the cloth for straining water and (wearing) a reddish-brown dress. 18. If he subsists on the produce of the forest, (the fruits) of trees, creepers, and lianas, and of grasses, such as wild millet (sy4maka) and wild sesamum, that (is called) forest-life. 19. Now they quote also (the following verse): ‘Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to heaven,’ Prasna III, ApuyAya 38. 1. Now the hermits in the wood belong to two classes, 15. Govinda mentions a varia lectio not found in our MSS., kapotavatsamdamsini, ‘ because he pecks like a pigeon.’ 16. Here as well as above, III, 1, 7, the Dekhan MSS. read siddhe&hha, ‘ begging cooked food,’ instead of siddhofikha. 3. 1. Compare for the whole Adhy4ya, Apastamba II, 9, 21, 20-23, 2. U 2 292 BAUDHAYANA. ITI, 3. 2. Those who cook (their food), and those who do not cook it. 3. Among them, those who cook (their food are divided) into five subdivisions, (viz.) those who eat everything which the forest contains, those who live on unhusked (wild-growing grain), those who eat bulbs and roots, those who eat fruit, and those who eat pot-herbs. 4. Those who eat everything which the forest produces are, again, of two kinds: they either subsist on forest-produce generated by Indra, or on that which has been generated from semen. 5. Among these, that which has been generated by Indra (is the produce) of lianas, shrubs, creepers, and trees. Fetching (that) and cooking it, they offer the Agnihotra in the evening and in the morning, give (food) to ascetics, guests, and students, and eat the remainder. 6. That which is generated from semen is the flesh (of animals) slain by tigers, wolves, falcons, and other (carnivorous beasts), or by one of them. Fetching (that) and cooking it, they offer the Agnihotra in the evening and in the morning, give (shares) to ascetics, guests, and students, and eat the remainder. 7. Those who eat unhusked grain only, fetch rice, avoiding (husked) corn, boil it, offer the Agnihotra both in the evening and in the morning, give (food) to ascetics, guests, and students, and eat the remainder. 8. Those who eat bulbs and roots, or fruit, or pot-herbs, (act) exactly in the same manner. 9. Those (hermits) who do not cook (their food are divided into) five (classes), Unmaggakas, Pra- III, 3. HERMITS IN THE FOREST. 293 vrittasins, Mukhenddayins, Toydh4ras, and Vayubhakshas, 10. Among these, the Unmaggakas (collect and prepare their food), avoiding (the use of) iron and stone implements, 11. The Pravvzttasins take it with the hand, 12. The Mukhenddayins take it with the mouth (only, like beasts), 13. The Toy&hdaras subsist on water only, 14. And the Vayubhakshas (air-eaters) eat nothing.
3The Pravvzttasins take it with the hand, 12. The Mukhenddayins take it with the mouth (only, like beasts), 13. The Toy&hdaras subsist on water only, 14. And the Vayubhakshas (air-eaters) eat nothing. 15. In this manner ten (different) initiations are prescribed for hermits who follow the rule of Vikhanas (vaikhAnasa). _ 16. He who has agreed (to obey) the Institutes of his (order, shall wear) a staff, (shall keep) rigid silence, and (shall) abstain from rash acts. 17. Hermits following the rule of Vikhanas (vaikhanasa) are purified (from sin), and (especially) those who abstain from food. 18. The sum of the rules applicable to all Brahma- Vaikhanasas (is as follows) : . 19. ‘Let him not injure (even) gadflies or gnats ; let him bear cold and perform austerities; let him constantly reside in the forest, be contented, and 11. Pravrzttasin, i.e. he who eats food only which comes to him accidentally. 15-17. These three Sfitras are omitted in the commentary, but found in all the MSS. of the text. 18, Govinda proposes two explanations for the term brahmavaikhanasa; he thinks that it may mean either brahman4 dr/sh/a vaikhanasah, ‘hermits seen by Brahman,’ i.e. whose duties have been revealed by Brahman, or ‘hermits who are Brahmanzas by caste. The true sense, however, is probably ‘a hermit (who strives) to (become one with) Brahman’ (brahm4rtham vaikhanasa). . 294 BAUDHAYANA. III, 3. delight in (dresses made of) bark and skins, (and in carrying) water (in his pot).’ 20. ‘A devotee shall first honour the guests who have come to his hermitage at (dinner) time ; he shall be sedulous in (worshipping) gods and Brahmazas, in (offering) the Agnihotra, and in practising austerities.’ 21. ‘A Brahmaza who has taken to forest-life, and who has adopted this difficult (but) pure mode of existence, which keeps him apart from wicked men, which must never be given up, which is similar to (that of the) beasts and birds, which allows the collection of the necessaries of life for one day only, and which necessitates the consumption of astringent and bitter (food), never sinks low.’ 22. ‘Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to | heaven.’ Prasna III, ApuyAya 4. 1. Now if a student commits any act against his vow, eats meat, or approaches a woman, whenever any evil befals him, 2. He heaps fuel on the fire in the interior of the house, scatters (Kusa grass) around it, and performs the ceremonies up to the end of the Agnimukha; then he offers oblations of clarified butter, (reciting the following texts): ‘It was done by lust, lust does 22. See above, III, 2, 19. 4.1. The clause striyam vopeyat, ‘or approaches a woman,’ is omitted by Govinda. The whole chapter is a supplement to the rules given above, II, 1, 1, 30-35, where some of the Vedic passages mentioned here have already been given. TI, 4. PENANCES FOR A STUDENT. 295
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.
1I 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. any hoarding, he turns the dishes, after washing them, upside down, (that is the livelihood called) Samprakshdlant (living by washing). 12. As to the (mode of subsistence called) Samihé, (if) he sweeps up (grain) with a broom in permitted places where (grain-bearing) plants are found, either on a road or in fields the access to which is not obstructed (by hedges), and lives on (what he has thus obtained), that (livelihood is called) Samthé (living by sweeping). 13. As to the (mode of life called) PAlant, it is also named Ahimsaka (not hurting), and the following (definition) is given. (If) he tries to obtain from virtuous men husked rice or seeds, and maintains (himself) thereby, that (is the mode of subsistence called) PAlant. 14. As to the (mode of life called) Siloz&A, (if) he gleans single ears in permitted places where (grain-bearing) plants grow, on a road or in fields the access to which is not obstructed, and supports himself by (these) gleanings, (collected) from time pazam nAstiti nikayo va bhaganani samprakshalya nyubgayattti samprakshalant » M. has nasti nifayo va, and C.I. reads also nikayo and omits ‘v4.’ The Dekhan MSS. have nAstiti Rayo va. The description is not very clear; but it seems that a person who lives by the Samprakshflanf vrtti must obtain grain and vegetables by begging in such quantities as will suffice for one meal, and prove by the way in which he treats his dishes that he has neither wasted his food nor any store remaining. 13. The translation of this Sftra is merely tentative, as the two MSS. of the commentary omit the text, and contain only a fragment of Govinda’s explanation. The latter seems to have differed from my interpretation. The text, as given by the other MSS., runs as follows: palanfty [pali°, MSS.] ahimsakety evedam uktam bhavati [°titi, M.] tushavihindms tandulan ikkhati sagganebhyo bigani va [44, D.] palayatiti palant [ph4la’, phalani, M.; p4lindé, K. D.] ITI, 3. HERMITS IN THE WOOD. 29! to time, that (is the mode of subsistence called) Silowkha (gleaning). 15. As to the (livelihood called) Kapota, (if) he picks up with two fingers single grains in permitted places, where (grain-bearing) plants grow, either on the road or in fields the access to which is not obstructed, that (is called), because he acts like a pigeon, Kapoté (pigeon-life). 16. As to (the mode of life called) Siddho#£Aé, (if) tired with the (other) ways of subsistence, he asks, because he has become old or diseased, virtuous men for cooked food, that (is the livelihood called) Siddho#£/a (gleaning cooked food). 17. If (he adopts) the latter, he must reposit (the sacred fires) in his soul and behave like an ascetic, except (in using) the cloth for straining water and (wearing) a reddish-brown dress.
217. If (he adopts) the latter, he must reposit (the sacred fires) in his soul and behave like an ascetic, except (in using) the cloth for straining water and (wearing) a reddish-brown dress. 18. If he subsists on the produce of the forest, (the fruits) of trees, creepers, and lianas, and of grasses, such as wild millet (sy4maka) and wild sesamum, that (is called) forest-life. 19. Now they quote also (the following verse): ‘Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to heaven,’ Prasna III, ApuyAya 38. 1. Now the hermits in the wood belong to two classes, 15. Govinda mentions a varia lectio not found in our MSS., kapotavatsamdamsini, ‘ because he pecks like a pigeon.’ 16. Here as well as above, III, 1, 7, the Dekhan MSS. read siddhe&hha, ‘ begging cooked food,’ instead of siddhofikha. 3. 1. Compare for the whole Adhy4ya, Apastamba II, 9, 21, 20-23, 2. U 2 292 BAUDHAYANA. ITI, 3. 2. Those who cook (their food), and those who do not cook it. 3. Among them, those who cook (their food are divided) into five subdivisions, (viz.) those who eat everything which the forest contains, those who live on unhusked (wild-growing grain), those who eat bulbs and roots, those who eat fruit, and those who eat pot-herbs. 4. Those who eat everything which the forest produces are, again, of two kinds: they either subsist on forest-produce generated by Indra, or on that which has been generated from semen. 5. Among these, that which has been generated by Indra (is the produce) of lianas, shrubs, creepers, and trees. Fetching (that) and cooking it, they offer the Agnihotra in the evening and in the morning, give (food) to ascetics, guests, and students, and eat the remainder. 6. That which is generated from semen is the flesh (of animals) slain by tigers, wolves, falcons, and other (carnivorous beasts), or by one of them. Fetching (that) and cooking it, they offer the Agnihotra in the evening and in the morning, give (shares) to ascetics, guests, and students, and eat the remainder. 7. Those who eat unhusked grain only, fetch rice, avoiding (husked) corn, boil it, offer the Agnihotra both in the evening and in the morning, give (food) to ascetics, guests, and students, and eat the remainder. 8. Those who eat bulbs and roots, or fruit, or pot-herbs, (act) exactly in the same manner. 9. Those (hermits) who do not cook (their food are divided into) five (classes), Unmaggakas, Pra- III, 3. HERMITS IN THE FOREST. 293 vrittasins, Mukhenddayins, Toydh4ras, and Vayubhakshas, 10. Among these, the Unmaggakas (collect and prepare their food), avoiding (the use of) iron and stone implements, 11. The Pravvzttasins take it with the hand, 12. The Mukhenddayins take it with the mouth (only, like beasts), 13. The Toy&hdaras subsist on water only, 14. And the Vayubhakshas (air-eaters) eat nothing.
3The Pravvzttasins take it with the hand, 12. The Mukhenddayins take it with the mouth (only, like beasts), 13. The Toy&hdaras subsist on water only, 14. And the Vayubhakshas (air-eaters) eat nothing. 15. In this manner ten (different) initiations are prescribed for hermits who follow the rule of Vikhanas (vaikhAnasa). _ 16. He who has agreed (to obey) the Institutes of his (order, shall wear) a staff, (shall keep) rigid silence, and (shall) abstain from rash acts. 17. Hermits following the rule of Vikhanas (vaikhanasa) are purified (from sin), and (especially) those who abstain from food. 18. The sum of the rules applicable to all Brahma- Vaikhanasas (is as follows) : . 19. ‘Let him not injure (even) gadflies or gnats ; let him bear cold and perform austerities; let him constantly reside in the forest, be contented, and 11. Pravrzttasin, i.e. he who eats food only which comes to him accidentally. 15-17. These three Sfitras are omitted in the commentary, but found in all the MSS. of the text. 18, Govinda proposes two explanations for the term brahmavaikhanasa; he thinks that it may mean either brahman4 dr/sh/a vaikhanasah, ‘hermits seen by Brahman,’ i.e. whose duties have been revealed by Brahman, or ‘hermits who are Brahmanzas by caste. The true sense, however, is probably ‘a hermit (who strives) to (become one with) Brahman’ (brahm4rtham vaikhanasa). . 294 BAUDHAYANA. III, 3. delight in (dresses made of) bark and skins, (and in carrying) water (in his pot).’ 20. ‘A devotee shall first honour the guests who have come to his hermitage at (dinner) time ; he shall be sedulous in (worshipping) gods and Brahmazas, in (offering) the Agnihotra, and in practising austerities.’ 21. ‘A Brahmaza who has taken to forest-life, and who has adopted this difficult (but) pure mode of existence, which keeps him apart from wicked men, which must never be given up, which is similar to (that of the) beasts and birds, which allows the collection of the necessaries of life for one day only, and which necessitates the consumption of astringent and bitter (food), never sinks low.’ 22. ‘Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to | heaven.’ Prasna III, ApuyAya 4. 1. Now if a student commits any act against his vow, eats meat, or approaches a woman, whenever any evil befals him, 2. He heaps fuel on the fire in the interior of the house, scatters (Kusa grass) around it, and performs the ceremonies up to the end of the Agnimukha; then he offers oblations of clarified butter, (reciting the following texts): ‘It was done by lust, lust does 22. See above, III, 2, 19. 4.1. The clause striyam vopeyat, ‘or approaches a woman,’ is omitted by Govinda. The whole chapter is a supplement to the rules given above, II, 1, 1, 30-35, where some of the Vedic passages mentioned here have already been given. TI, 4. PENANCES FOR A STUDENT. 295
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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