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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See 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 it, to lust (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by the internal organ, the internal organ does it, to the internal organ (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by passion, passion does it, to passion (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by ignorance, ignorance does it, to ignorance (belongs) all this, to him who draws me on, Svaha;’ . ‘It was done by sin, sin does it, to sin (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by wrath, wrath does it, to wrath (belongs) all this, to him who draws me on, Svaha.’ 3. That which begins with the muttering (of the Vedic texts) and ends with the gift of a fee (consisting of) a cow is known, 4. (Afterwards) he stays (during the night) behind (i.e. to the west of) the fire, wrapping himself in the skin of a black antelope, the neck of which is turned towards the east and the hair of which is turned outside. 5. When the day dawns, he drags himself away from the hinder part (of the skin), goes to a bathingplace, bathes (there) in the manner which is known, (but) performs, while in the water, sixteen suppressions of breath with the Aghamarshaza hymn; next he performs the known (ceremonies) up to the worship of the sun, and afterwards goes to the house of his teacher. 6. Let him know for certain that that is equally (effective) as bathing (with the priests) at the end of a horse-sacrifice. 5. Govinda says that this manner of crawling out of the*skin is symbolical of a new birth. 296 BAUDHAYANA. III, 5. Prasna III, ApuyAya 5, 1. Now we will explain the rule of the most holy Aghamarshama. 2. He goes to a bathing-place and bathes (there). Dressed in a pure dress let him raise, close to the water, an altar, and moistening his clothes by one (application of water), and filling his hand once (with water), let him recite the Aghamarshaza hymn (in the manner of his daily) private recitation. 3. (Let him repeat it) one hundred times in the morning, one hundred times at midday, and one hundred times or an unlimited number of times in the afternoon. 4. When the stars have risen, let him partake of gruel prepared of one handful of barley. 5. After seven (days and) nights he is freed from all minor sins (upapataka), whether they have been committed intentionally or unintentionally, after twelve (days and) nights (from all other sins) excepting the murder of a learned Brahmama, the violation of a Guru's bed, stealing gold, and drinking Sura. 6. After twenty-one (days and) nights he overcomes even those (crimes) and conquers them. r 5. 1. Vasishtha XXVI, 8.
26. After twenty-one (days and) nights he overcomes even those (crimes) and conquers them. r 5. 1. Vasishtha XXVI, 8. 2. Sthamdila, ‘an altar,’ is a slightly raised mound of earth, which, according to Govinda, in this case must have the shape of the sun’s disc. According to the same authority the hand of the performer must remain filled with water as long as the recitation lasts, and the performer stands behind the altar facing the east. 5. Regarding the prasrrtiyavaka, ‘(subsisting on) gruel prepared from a handful of barley,’ see below, III, 6. ITI, 6. PRASRITIYAVAKA. 297 7. He overcomes everything, he conquers all, he obtains the reward of all sacrifices, he has bathed at all sacred bathing-places, he has performed the vows required for (the study of) all the Vedas, he becomes known to all the gods, he sanctifies a company (of Braéhmazas) by merely looking (at them), and his undertakings are successful. Thus speaks Baudhayana. Prasna III, ApuyAva 6. 1. Now if a man feels his conscience charged with (evil) actions committed by himself, let him boil for himself (alone), when the stars have risen, a handful of barley, (and prepare) gruel (with that). 2. Let him not perform the Vaisvadeva oblation with (a portion of) that, 3. Nor (shall) a Bali offering (be performed) on that (occasion). 4. Let him consecrate the barley before it is boiled, while it is being boiled, and after it has been boiled, with the (following) Mantras : 5. ‘Thou art barley, thou art the king of grains, thou art sacred to Varuza and mixed with honey, the sages have proclaimed thee an expeller of all guilt and a means of purification.’ 4. Govinda is of opinion that the words, ‘thus speaks Baudhayana,’ indicate that this part of the work has been composed by a pupil or some other person. 6. 1. For the whole Adhy4ya compare Vishau XLVIII. 5. According to Govinda, Vamadeva is the Rshi of these Mantras. The phrase, ‘Thou art sacred to Varuna, is to be explained, according to Govinda, by the fact that offerings presented to Varuza frequently consist of barley. ‘ Honey’ means, according to some, ‘sweet butter,’ with which the dish is seasoned. 298 BAUDHAYANA. III, 6. ‘Ye barley-grains are clarified butter and honey, ye barley-grains are water and ambrosia. May you remove my guilt and all my sins:’ ‘Those committed by words, by acts, and by evil thoughts ; ill-fortune and the night of all-destroying time,—all that avert from me, ye barley-grains.’ ‘(From the sin of eating) food which had been worried by dogs or pigs, or which had been defiled by crows and impure men, from the sin of disobedience towards mother and father,—from all that purify me, ye barley-grains.’ ‘From the dreadful (guilt of) mortal sins and of the crime (of serving) a king, from the wrong done to infants or aged men, from (the guilt) of stealing gold, of breaking my vows, of sacrificing for an unworthy man, of speaking evil of Brahmazas,—from all that purify me, ye barley-grains.’
3‘From (the sin of eating) the food of many men, of harlots and of Sddras, of (partaking of) funeral dinners and of (the food given by) persons who are unclean on account of a death or a birth, of that given by thieves, or at a funeral sacrifice offered to one who lately died,—from all that purify me, ye barley-grains.’ 6. (While the barley) is being boiled, he must protect it (and recite the text), ‘Adoration to Rudra, the lord of created beings; pacified is the sky;’ the Anuvaka (beginning), ‘Give strength ;’ the five sentences (beginning), ‘The gods who are seated in front, led by Agni;’ the two (texts),‘Do not hurt 6. The Anuvaka meant is Taitt. Samhita I, 2,14. The five sentences are found, ibid. 1, 8,7,1. Regarding the text ma nastoke, ‘do not hurt our offspring,’ see above, III, 2,9. The last III, 6. PRASRITIYAVAKA. 299 our offspring,’ (and) ‘The Brahman-priest among the gods.’ 7. Having purified himself (by sipping water, &c.), ‘he shall eat a little of the boiled (mess), after pouring it into (another) vessel. 8. Let him offer it as a sacrifice to the soul, (reciting the text), ‘May the gods, who are born from the internal organ and joined to the internal organ, who are very strong, whose father is Daksha, protect us (and) guard us; adoration to them, to them Svaha.’ 9. Let him who desires intelligence (subsist on , such food) during three (days and) nights. 10. A sinner who drinks it during six (days and) nights becomes pure. 11. He who drinks it during seven (days and) © nights is purified from (the guilt of) the murder of a learned Brahmama, of violating a Guru’s bed, of stealing gold, and of drinking Surd. 12. He who drinks it during eleven (days and) nights, removes even the sins committed by his ancestors. 13. ‘But he who during twenty-one days (drinks gruel made) of barley-grains which have passed through a cow, sees the Gazas and the lord of the Gazas, sees the goddess of learning and the lord of learning.’ Thus speaks the venerable Baudhayana. Mantra occurs Taitt. Samhita III, 4, 11, 1. Govinda says that material protection, too, in the shape of an iron platter or cover is to be given to the boiling barley. , 8. The text occurs Taitt. Samhita I, 2, 3,1. It consists of five sentences, and is addressed to the five vital airs, to each of which the eater offers one oblation. 300 BAUDHAYANA. III, 7. Prasna III, ApuyAya 7. 1. ‘Let him who considers himself impure offer (burnt oblations), reciting the Kashm4zzdas.’ 2. ‘He who has had forbidden intercourse, or has committed a crime against nature, becomes even like a thief, even like the slayer of a learned Brahmamza.’ 3. ‘He is freed from any sin which is less than the crime of slaying a learned Brahmaza.’ 4. If, after wasting his strength except in his sleep, he desires to become free from the stain and holy,
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.
1See 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 it, to lust (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by the internal organ, the internal organ does it, to the internal organ (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by passion, passion does it, to passion (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by ignorance, ignorance does it, to ignorance (belongs) all this, to him who draws me on, Svaha;’ . ‘It was done by sin, sin does it, to sin (belongs) all this, to him who draws me on, Svaha;’ ‘It was done by wrath, wrath does it, to wrath (belongs) all this, to him who draws me on, Svaha.’ 3. That which begins with the muttering (of the Vedic texts) and ends with the gift of a fee (consisting of) a cow is known, 4. (Afterwards) he stays (during the night) behind (i.e. to the west of) the fire, wrapping himself in the skin of a black antelope, the neck of which is turned towards the east and the hair of which is turned outside. 5. When the day dawns, he drags himself away from the hinder part (of the skin), goes to a bathingplace, bathes (there) in the manner which is known, (but) performs, while in the water, sixteen suppressions of breath with the Aghamarshaza hymn; next he performs the known (ceremonies) up to the worship of the sun, and afterwards goes to the house of his teacher. 6. Let him know for certain that that is equally (effective) as bathing (with the priests) at the end of a horse-sacrifice. 5. Govinda says that this manner of crawling out of the*skin is symbolical of a new birth. 296 BAUDHAYANA. III, 5. Prasna III, ApuyAya 5, 1. Now we will explain the rule of the most holy Aghamarshama. 2. He goes to a bathing-place and bathes (there). Dressed in a pure dress let him raise, close to the water, an altar, and moistening his clothes by one (application of water), and filling his hand once (with water), let him recite the Aghamarshaza hymn (in the manner of his daily) private recitation. 3. (Let him repeat it) one hundred times in the morning, one hundred times at midday, and one hundred times or an unlimited number of times in the afternoon. 4. When the stars have risen, let him partake of gruel prepared of one handful of barley. 5. After seven (days and) nights he is freed from all minor sins (upapataka), whether they have been committed intentionally or unintentionally, after twelve (days and) nights (from all other sins) excepting the murder of a learned Brahmama, the violation of a Guru's bed, stealing gold, and drinking Sura. 6. After twenty-one (days and) nights he overcomes even those (crimes) and conquers them. r 5. 1. Vasishtha XXVI, 8.
26. After twenty-one (days and) nights he overcomes even those (crimes) and conquers them. r 5. 1. Vasishtha XXVI, 8. 2. Sthamdila, ‘an altar,’ is a slightly raised mound of earth, which, according to Govinda, in this case must have the shape of the sun’s disc. According to the same authority the hand of the performer must remain filled with water as long as the recitation lasts, and the performer stands behind the altar facing the east. 5. Regarding the prasrrtiyavaka, ‘(subsisting on) gruel prepared from a handful of barley,’ see below, III, 6. ITI, 6. PRASRITIYAVAKA. 297 7. He overcomes everything, he conquers all, he obtains the reward of all sacrifices, he has bathed at all sacred bathing-places, he has performed the vows required for (the study of) all the Vedas, he becomes known to all the gods, he sanctifies a company (of Braéhmazas) by merely looking (at them), and his undertakings are successful. Thus speaks Baudhayana. Prasna III, ApuyAva 6. 1. Now if a man feels his conscience charged with (evil) actions committed by himself, let him boil for himself (alone), when the stars have risen, a handful of barley, (and prepare) gruel (with that). 2. Let him not perform the Vaisvadeva oblation with (a portion of) that, 3. Nor (shall) a Bali offering (be performed) on that (occasion). 4. Let him consecrate the barley before it is boiled, while it is being boiled, and after it has been boiled, with the (following) Mantras : 5. ‘Thou art barley, thou art the king of grains, thou art sacred to Varuza and mixed with honey, the sages have proclaimed thee an expeller of all guilt and a means of purification.’ 4. Govinda is of opinion that the words, ‘thus speaks Baudhayana,’ indicate that this part of the work has been composed by a pupil or some other person. 6. 1. For the whole Adhy4ya compare Vishau XLVIII. 5. According to Govinda, Vamadeva is the Rshi of these Mantras. The phrase, ‘Thou art sacred to Varuna, is to be explained, according to Govinda, by the fact that offerings presented to Varuza frequently consist of barley. ‘ Honey’ means, according to some, ‘sweet butter,’ with which the dish is seasoned. 298 BAUDHAYANA. III, 6. ‘Ye barley-grains are clarified butter and honey, ye barley-grains are water and ambrosia. May you remove my guilt and all my sins:’ ‘Those committed by words, by acts, and by evil thoughts ; ill-fortune and the night of all-destroying time,—all that avert from me, ye barley-grains.’ ‘(From the sin of eating) food which had been worried by dogs or pigs, or which had been defiled by crows and impure men, from the sin of disobedience towards mother and father,—from all that purify me, ye barley-grains.’ ‘From the dreadful (guilt of) mortal sins and of the crime (of serving) a king, from the wrong done to infants or aged men, from (the guilt) of stealing gold, of breaking my vows, of sacrificing for an unworthy man, of speaking evil of Brahmazas,—from all that purify me, ye barley-grains.’
3‘From (the sin of eating) the food of many men, of harlots and of Sddras, of (partaking of) funeral dinners and of (the food given by) persons who are unclean on account of a death or a birth, of that given by thieves, or at a funeral sacrifice offered to one who lately died,—from all that purify me, ye barley-grains.’ 6. (While the barley) is being boiled, he must protect it (and recite the text), ‘Adoration to Rudra, the lord of created beings; pacified is the sky;’ the Anuvaka (beginning), ‘Give strength ;’ the five sentences (beginning), ‘The gods who are seated in front, led by Agni;’ the two (texts),‘Do not hurt 6. The Anuvaka meant is Taitt. Samhita I, 2,14. The five sentences are found, ibid. 1, 8,7,1. Regarding the text ma nastoke, ‘do not hurt our offspring,’ see above, III, 2,9. The last III, 6. PRASRITIYAVAKA. 299 our offspring,’ (and) ‘The Brahman-priest among the gods.’ 7. Having purified himself (by sipping water, &c.), ‘he shall eat a little of the boiled (mess), after pouring it into (another) vessel. 8. Let him offer it as a sacrifice to the soul, (reciting the text), ‘May the gods, who are born from the internal organ and joined to the internal organ, who are very strong, whose father is Daksha, protect us (and) guard us; adoration to them, to them Svaha.’ 9. Let him who desires intelligence (subsist on , such food) during three (days and) nights. 10. A sinner who drinks it during six (days and) nights becomes pure. 11. He who drinks it during seven (days and) © nights is purified from (the guilt of) the murder of a learned Brahmama, of violating a Guru’s bed, of stealing gold, and of drinking Surd. 12. He who drinks it during eleven (days and) nights, removes even the sins committed by his ancestors. 13. ‘But he who during twenty-one days (drinks gruel made) of barley-grains which have passed through a cow, sees the Gazas and the lord of the Gazas, sees the goddess of learning and the lord of learning.’ Thus speaks the venerable Baudhayana. Mantra occurs Taitt. Samhita III, 4, 11, 1. Govinda says that material protection, too, in the shape of an iron platter or cover is to be given to the boiling barley. , 8. The text occurs Taitt. Samhita I, 2, 3,1. It consists of five sentences, and is addressed to the five vital airs, to each of which the eater offers one oblation. 300 BAUDHAYANA. III, 7. Prasna III, ApuyAya 7. 1. ‘Let him who considers himself impure offer (burnt oblations), reciting the Kashm4zzdas.’ 2. ‘He who has had forbidden intercourse, or has committed a crime against nature, becomes even like a thief, even like the slayer of a learned Brahmamza.’ 3. ‘He is freed from any sin which is less than the crime of slaying a learned Brahmaza.’ 4. If, after wasting his strength except in his sleep, he desires to become free from the stain and holy,
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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