Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. He worships the sun with (three verses) addressed to Sarya and the moon with (three verses) addressed to Kandramas. 15. When he goes to rest, he mutters (the verse), ‘O fire, keep thou good watch,’ 16. When he awakes (in the morning, the verse), ‘O fire, thou art the protector of vows.’ 17. Let him not talk with women and Sfdras - addressing them first ; let him not look at urine and ordure. 18. If he has seen any impure substance, he mutters (the text), ‘Unrestrained (was) the internal organ, wretched my eye; the sun is the most 13. Govinda here mentions that the whole of the ceremonies alluded to are the uttaram darvihomikam tantram. 14. As Govinda states, the former verses are ‘ud vayam tamasas pari,’ Taitt. Samhita IV, 1, 7,4; ‘ud u tyam gatavedasam,’ ibid. I, 1, 8, 43; ‘Aitram dev4n4m,’ ibid. I, 4, 43, 1; while the verses addressed to the moon are ‘ navo navo,’ ibid. II, 4, 14, 1; ‘sa Aitrahitram, Rig-veda VI, 6, 7; and ‘atraha gor,’ Taitt. Brahmana I, 5, 8, 1. 15. Taitt. Samhit4 I, 2, 3,1. 16. Taitt. Samhité, loc. cit. 18. Taitt. Samhita ITI, 1, 1, 2. [14] x 306 BAUDHAYANA. TIT, 8 excellent among the lights of heaven; O initiation, mayest thou not forsake me.’ 19. On the first day of the latter half (of the month he eats) fourteen mouthfuls. 20. Thus (he takes every day) one (mouthful) less up to the day of the new moon. 21. On the day of the new moon there is not (even) one mouthful (left to take). ' 22, On the first day of the first half (of the month) one (mouthful may be eaten), on the second two. 23. Thus he daily increases (his meal) by one (mouthful) up to the day of the full moon. 24. On the day of the full moon he offers a Sthalipaka to Agni, to the lunar day whichever it may be, and to the lunar mansions as well as to their (guardian) deities. 25. Having offered a burnt oblation to (the lunar mansion) Abhigit (which stands) before Srov4, and to its (guardian) deity, he must give a cow to the Brahmamas. , 26. That is the ant-shaped lunar penance; (that which is performed in the) inverted (order is called) the barleycorn-shaped (lunar penance). 27. A sinner who has performed either of these two (penances) becomes free from all mortal sins (pataka). 28. They declare that the (K4ndrayaza) shall be performed for the sake of the fulfilment of wishes of all kinds. 29. ‘Thereby man obtains every wish which he may conceive.’ 26. Vishzu XLVII, 3-5. ITT, 9. ANASNATPARAYANA. 307 30. ‘Thereby the sages formerly purified themselves and accomplished their objects. That (rite) procures wealth, spiritual merit, sons, cattle, long life, heavenly bliss, and fame; it secures the fulfilment of all desires.’ 31. ‘He who studies this, becomes the companion of the lunar constellations, of sun and moon, and dwells in their world.’ Prasna III, ApuyAya 9. 1. Now, therefore, we will explain the rule of the Anasnatpardyama (recitation of the whole Veda during a fast),
2‘He who studies this, becomes the companion of the lunar constellations, of sun and moon, and dwells in their world.’ Prasna III, ApuyAya 9. 1. Now, therefore, we will explain the rule of the Anasnatpardyama (recitation of the whole Veda during a fast), 2. Let him wear a clean garment or a dress made of bark (or grass). ; 3. Let him desire food, fit for a sacrifice, or water and fruit. . 4. Going forth from the village in an easterly or northerly direction, smearing a quadrangular sthazdila, ‘a bull’s hide’ in size, with cowdung, sprinkling it, drawing the marks on it, sprinkling it with water, heaping fuel on the fire and scattering (Kusa grass) around it, he offers burnt oblations to the following deities, to Agni Svah4, to Pragdpati 9. 2. M. and the MSS. of the commentary read iravasa/ instead of Airavasah, ‘clad with a garment of bark or grass,’ and Govinda explains the var. lect. by ‘dressed in old clothes.’ 3. This rule refers to the case only where the performer of the vow is unable to bear the prolonged fasting. 4. A sthandila is the raised mound, four fingers high, which is used as the altar for the Grzhya ceremonies. Regarding the term, ‘a bull’s hide,’ see Vishnu XCII, 2. The marks (lakshama) are the lines which must be drawn on the altar; see e.g. Asvaldyana Grihya-sitra I, 3, 1. x 2 ° 308 _ BAUDHAYANA. III, 9. Svah4, to Soma Sv&hé, to all the gods Svahé, to Svayambhu, to the Azkas, to the Yagus, to the Samans, to the Atharvans, to faith, to right knowledge, to wisdom, to fortune, to modesty, to Savitrz, to the SAvitrt (verse), to Sadasaspati, and to Anumati. _ §. Having offered (these oblations), he must begin with the beginning of the Veda and continuously recite (it). 6. Let him not interrupt (the recitation) by talking, nor by stopping. 7. Now if he converses in between or stops, let him thrice suppress his breath, and begin just there where he left ‘off. 8. If he has forgotten (a passage), he shall recite for as long a time as he does not recollect it, what (he may know, Azk-verses) for Azk-verses, (Yagusformulas) for Yagus-formulas, (SAmans) for Samans. 9. He may (also) recite the Brahmaza of that (forgotten passage) or (the passage from the Anukramami regarding) its metre and its deities. 10. Let him recite the Samhita of (his) Veda twelve (times). He thereby removes (faults committed by) studying on forbidden (days, by) angering his teacher, (and through) improper acts. His (knowledge of the) Veda is sanctified, is purified. 11. (If he reads) more than that, a cumulation (of rewards will be the result). 12. If he recites the SamhitA of the Veda another . twelve (times), he gains thereby the world of Usanas. 13. If he recites the Samhita of the Veda another _ 6. ‘By talking, i.e. by uttering words not connected with the Veda.’—Govinda. III, 9. ANASNATPARAYANA. 309 twelve (times), he gains thereby the world of Byrzhaspati. ;
3twelve (times), he gains thereby the world of Usanas. 13. If he recites the Samhita of the Veda another _ 6. ‘By talking, i.e. by uttering words not connected with the Veda.’—Govinda. III, 9. ANASNATPARAYANA. 309 twelve (times), he gains thereby the world of Byrzhaspati. ; 14. If he recites the SamhitA of the Veda another twelve (times), he gains thereby the world of Pragapati. , 15. If, fasting, he recites the Samhita one thousand (times), he becomes one with Brahman, resplendent like Brahman (and) Brahman (itself). 16. If he subsists during a year on food obtained ' by begging, he gains (the power of) supernatural vision. 17. If during six months he subsists on barleygruel, during four months on water and barley-flour, during two months on fruit, (and) during one month on water, or performs Kvzkksra penances of twelve days, he (obtains the power of) suddenly disappearing, and sanctifies seven descendants, seven ancestors, and himself as the fifteenth, and (any) company (of Brahmamzas) which he may enter. 18. They call that the ladder of the gods. 19. By means of that the gods reached their divine station and the sages the position of Ashis. © 20. The periods for beginning this sacrifice, forsooth, are three, the time of the morning libation, the time of the midday libation, and the last part of the night, (the Muhfrta) sacred to Brahman. 21. Prag&pati, forsooth, proclaimed this (rite) to the seven Azshis, the seven Azshis to Mahagagiu, and Mahdgagziu to the Brahmazas. - 18. Govinda explains nifsrezim, ‘the ladder,’ by nifsreyasahetum, ‘a cause of supreme bliss.’ 21. The name of the Xzshi who proclaimed it to the Brahmans is not certain. The Dekhan MSS. read Mah&gagru and Mahagagnu, M. Mahagagiiu, the I. O. copy of the commentary Mahé- yaghu and Mah4gagiiu, and the Telugu copy Mahagagiiu. 310 BAUDHAYANA. TIT, 10. Prasna III, ApuyAyva 10. 1. The law of castes and of orders has been declared. 2. Now, indeed, man (in) this (world is polluted) by a vile action or acts wrongly, (e. g.) sacrifices for men unworthy to offer a sacrifice, accepts presents from those whose gifts ought not to be accepted, eats the food of those whose food ought not to be eaten, (and) practises what is forbidden. 3. They are in doubt if he shall perform a penance for such (a deed) or if he shall not do it. 4. (They declare that he shall not do it) because the deed does not perish. 5. (The correct opinion is) that he shall perform (a penance). 6. It is declared in the Veda, ‘Let him offer a Punastoma ; (those who offer it, may) again come to (partake of) the libations of Soma.’ 7. ‘He who offers a horse-sacrifice conquers all sin, he effaces the guilt of the murder of a Brahmaza.’ 10. 1. As stated formerly, Sacred Books of the East, vol. ii, p. li, this chapter is borrowed from Gautama XIX. I have therefore adopted the same division of the Sftras as in the translation of the latter work.
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.
114. He worships the sun with (three verses) addressed to Sarya and the moon with (three verses) addressed to Kandramas. 15. When he goes to rest, he mutters (the verse), ‘O fire, keep thou good watch,’ 16. When he awakes (in the morning, the verse), ‘O fire, thou art the protector of vows.’ 17. Let him not talk with women and Sfdras - addressing them first ; let him not look at urine and ordure. 18. If he has seen any impure substance, he mutters (the text), ‘Unrestrained (was) the internal organ, wretched my eye; the sun is the most 13. Govinda here mentions that the whole of the ceremonies alluded to are the uttaram darvihomikam tantram. 14. As Govinda states, the former verses are ‘ud vayam tamasas pari,’ Taitt. Samhita IV, 1, 7,4; ‘ud u tyam gatavedasam,’ ibid. I, 1, 8, 43; ‘Aitram dev4n4m,’ ibid. I, 4, 43, 1; while the verses addressed to the moon are ‘ navo navo,’ ibid. II, 4, 14, 1; ‘sa Aitrahitram, Rig-veda VI, 6, 7; and ‘atraha gor,’ Taitt. Brahmana I, 5, 8, 1. 15. Taitt. Samhit4 I, 2, 3,1. 16. Taitt. Samhité, loc. cit. 18. Taitt. Samhita ITI, 1, 1, 2. [14] x 306 BAUDHAYANA. TIT, 8 excellent among the lights of heaven; O initiation, mayest thou not forsake me.’ 19. On the first day of the latter half (of the month he eats) fourteen mouthfuls. 20. Thus (he takes every day) one (mouthful) less up to the day of the new moon. 21. On the day of the new moon there is not (even) one mouthful (left to take). ' 22, On the first day of the first half (of the month) one (mouthful may be eaten), on the second two. 23. Thus he daily increases (his meal) by one (mouthful) up to the day of the full moon. 24. On the day of the full moon he offers a Sthalipaka to Agni, to the lunar day whichever it may be, and to the lunar mansions as well as to their (guardian) deities. 25. Having offered a burnt oblation to (the lunar mansion) Abhigit (which stands) before Srov4, and to its (guardian) deity, he must give a cow to the Brahmamas. , 26. That is the ant-shaped lunar penance; (that which is performed in the) inverted (order is called) the barleycorn-shaped (lunar penance). 27. A sinner who has performed either of these two (penances) becomes free from all mortal sins (pataka). 28. They declare that the (K4ndrayaza) shall be performed for the sake of the fulfilment of wishes of all kinds. 29. ‘Thereby man obtains every wish which he may conceive.’ 26. Vishzu XLVII, 3-5. ITT, 9. ANASNATPARAYANA. 307 30. ‘Thereby the sages formerly purified themselves and accomplished their objects. That (rite) procures wealth, spiritual merit, sons, cattle, long life, heavenly bliss, and fame; it secures the fulfilment of all desires.’ 31. ‘He who studies this, becomes the companion of the lunar constellations, of sun and moon, and dwells in their world.’ Prasna III, ApuyAya 9. 1. Now, therefore, we will explain the rule of the Anasnatpardyama (recitation of the whole Veda during a fast),
2‘He who studies this, becomes the companion of the lunar constellations, of sun and moon, and dwells in their world.’ Prasna III, ApuyAya 9. 1. Now, therefore, we will explain the rule of the Anasnatpardyama (recitation of the whole Veda during a fast), 2. Let him wear a clean garment or a dress made of bark (or grass). ; 3. Let him desire food, fit for a sacrifice, or water and fruit. . 4. Going forth from the village in an easterly or northerly direction, smearing a quadrangular sthazdila, ‘a bull’s hide’ in size, with cowdung, sprinkling it, drawing the marks on it, sprinkling it with water, heaping fuel on the fire and scattering (Kusa grass) around it, he offers burnt oblations to the following deities, to Agni Svah4, to Pragdpati 9. 2. M. and the MSS. of the commentary read iravasa/ instead of Airavasah, ‘clad with a garment of bark or grass,’ and Govinda explains the var. lect. by ‘dressed in old clothes.’ 3. This rule refers to the case only where the performer of the vow is unable to bear the prolonged fasting. 4. A sthandila is the raised mound, four fingers high, which is used as the altar for the Grzhya ceremonies. Regarding the term, ‘a bull’s hide,’ see Vishnu XCII, 2. The marks (lakshama) are the lines which must be drawn on the altar; see e.g. Asvaldyana Grihya-sitra I, 3, 1. x 2 ° 308 _ BAUDHAYANA. III, 9. Svah4, to Soma Sv&hé, to all the gods Svahé, to Svayambhu, to the Azkas, to the Yagus, to the Samans, to the Atharvans, to faith, to right knowledge, to wisdom, to fortune, to modesty, to Savitrz, to the SAvitrt (verse), to Sadasaspati, and to Anumati. _ §. Having offered (these oblations), he must begin with the beginning of the Veda and continuously recite (it). 6. Let him not interrupt (the recitation) by talking, nor by stopping. 7. Now if he converses in between or stops, let him thrice suppress his breath, and begin just there where he left ‘off. 8. If he has forgotten (a passage), he shall recite for as long a time as he does not recollect it, what (he may know, Azk-verses) for Azk-verses, (Yagusformulas) for Yagus-formulas, (SAmans) for Samans. 9. He may (also) recite the Brahmaza of that (forgotten passage) or (the passage from the Anukramami regarding) its metre and its deities. 10. Let him recite the Samhita of (his) Veda twelve (times). He thereby removes (faults committed by) studying on forbidden (days, by) angering his teacher, (and through) improper acts. His (knowledge of the) Veda is sanctified, is purified. 11. (If he reads) more than that, a cumulation (of rewards will be the result). 12. If he recites the SamhitA of the Veda another . twelve (times), he gains thereby the world of Usanas. 13. If he recites the Samhita of the Veda another _ 6. ‘By talking, i.e. by uttering words not connected with the Veda.’—Govinda. III, 9. ANASNATPARAYANA. 309 twelve (times), he gains thereby the world of Byrzhaspati. ;
3twelve (times), he gains thereby the world of Usanas. 13. If he recites the Samhita of the Veda another _ 6. ‘By talking, i.e. by uttering words not connected with the Veda.’—Govinda. III, 9. ANASNATPARAYANA. 309 twelve (times), he gains thereby the world of Byrzhaspati. ; 14. If he recites the SamhitA of the Veda another twelve (times), he gains thereby the world of Pragapati. , 15. If, fasting, he recites the Samhita one thousand (times), he becomes one with Brahman, resplendent like Brahman (and) Brahman (itself). 16. If he subsists during a year on food obtained ' by begging, he gains (the power of) supernatural vision. 17. If during six months he subsists on barleygruel, during four months on water and barley-flour, during two months on fruit, (and) during one month on water, or performs Kvzkksra penances of twelve days, he (obtains the power of) suddenly disappearing, and sanctifies seven descendants, seven ancestors, and himself as the fifteenth, and (any) company (of Brahmamzas) which he may enter. 18. They call that the ladder of the gods. 19. By means of that the gods reached their divine station and the sages the position of Ashis. © 20. The periods for beginning this sacrifice, forsooth, are three, the time of the morning libation, the time of the midday libation, and the last part of the night, (the Muhfrta) sacred to Brahman. 21. Prag&pati, forsooth, proclaimed this (rite) to the seven Azshis, the seven Azshis to Mahagagiu, and Mahdgagziu to the Brahmazas. - 18. Govinda explains nifsrezim, ‘the ladder,’ by nifsreyasahetum, ‘a cause of supreme bliss.’ 21. The name of the Xzshi who proclaimed it to the Brahmans is not certain. The Dekhan MSS. read Mah&gagru and Mahagagnu, M. Mahagagiiu, the I. O. copy of the commentary Mahé- yaghu and Mah4gagiiu, and the Telugu copy Mahagagiiu. 310 BAUDHAYANA. TIT, 10. Prasna III, ApuyAyva 10. 1. The law of castes and of orders has been declared. 2. Now, indeed, man (in) this (world is polluted) by a vile action or acts wrongly, (e. g.) sacrifices for men unworthy to offer a sacrifice, accepts presents from those whose gifts ought not to be accepted, eats the food of those whose food ought not to be eaten, (and) practises what is forbidden. 3. They are in doubt if he shall perform a penance for such (a deed) or if he shall not do it. 4. (They declare that he shall not do it) because the deed does not perish. 5. (The correct opinion is) that he shall perform (a penance). 6. It is declared in the Veda, ‘Let him offer a Punastoma ; (those who offer it, may) again come to (partake of) the libations of Soma.’ 7. ‘He who offers a horse-sacrifice conquers all sin, he effaces the guilt of the murder of a Brahmaza.’ 10. 1. As stated formerly, Sacred Books of the East, vol. ii, p. li, this chapter is borrowed from Gautama XIX. I have therefore adopted the same division of the Sftras as in the translation of the latter work.
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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