4. The quotation, which begins here and ends with the end of the section, is taken from .SatapatlKi-brahma«a XI, 2, 6. In the text the word Brahman is a neuter.
6. MSS. M. and K., as well as the commentary, read dirghasat-
1,2,4- Studentship. 157
7. 'A Brahmawa who becomes a student of the
Veda, enters existent beings in a fourfold manner,
(viz.) with one quarter (he enters) Fire, with one
quarter Death, with one quarter the Teacher, the
fourth quarter remains in the Soul. When he offers
to Fire a piece of sacred fuel, he thereby buys back
even that quarter which (resides) in Fire, hallowing
it, he places it in himself; that enters into him.
Now when making himself poor and, becoming
shameless, he asks for alms (and) lives as a student
of the Veda, he thereby buys back the quarter
which (resides) in Death ; hallowing it, he places it
in himself; that enters into him. Now when he
obeys the orders of his Teacher, he thereby buys
back that quarter which (resides) in the Teacher ;
hallowing it, he places it in himself; that enters into
him. [Now when he recites the Veda, he thereby
buys back the quarter which resides in the Soul.
Hallowing it, he places it in himself; that enters
into him.] Let him not go to beg, after he has
bathed (on finishing his studentship). . ". . If he does
not find another woman whom he can ask for alms,
let him beg even from his own teacher's wife or
from his own mother. The seventh (night) shall
not pass without his asking for alms. [(He com-
mits) sin if he does not go out to ask for alms and
does not place fuel on the fire. If he neglects that
during seven (days and) nights, he must perform the
tram ha va esha upaiti, while the MSS. from the Dekhan and Gujarat, like the printed edition of the Sat. Br., omit the particle ' ha.' Pra- ya«Tya means, literally, 'initial,' and udayaniya, ' final.' Each sattra or sacrificial session begins and ends with an Atiratra sacrifice.
7. This portion of the quotation shows, besides some minor deviations from the published text of the Madhyandinas, several
158 BAUDHAYANA. 1,2,4.
penance prescribed for one who has broken the
vow of studentship.] All the Vedas come to him
who knows that and acts thus.'
8. ' As a blazing fire shines, even so shines he
who, knowing this, thus fulfils the duties of student-
ship, after he has bathed (on leaving his teacher).'
Thus speaks the Brahma^a.
PRASNA I, ADHYAYA 3, KAJVJDIKA 5. i. Now (follow the duties) of a Snataka.
interpolations and corruptions. The minor discrepancies are, ' brahmawo vai brahma£aryam upayan ' (upaya£&£an, C. I. and T.) ; padatmanyeva ^aturthaA pada^ ; yadagnaye samidham adadhati ; atha yad atma'naflz daridrikr/tyahrir bhutva bhikshate brahma/fcarya/w £arati ; atha yad &fcaryava£a/6 karoti ya evasy&Hrye. In the second passage the Dekhan MSS. read, however, like the printed text. The interpolations are, ' Now when he recites the Veda,' &c., and the verse, ' He commits sin if he neglects,' &c. The former passage entirely destroys the sense of the whole and the con- nexion of the parts. Both have, however, been retained, as they occur in all the MSS. and the two copies of the commentary, and have been enclosed in brackets. The corrupt passage is so bad that it makes no sense at all. The best MSS. read as follows : 1 api hi vai snatva bhikshaw /fcaratyavi^nanana-ranayaya pitri«a- manyabhya^ kriyabhya^' sa yadanyam, &c., D. ; 'api ha vai snatva' bhish/aflz ^arasapi ^nani najanaya ya [v& sec. m.] pitrfVz&m anya- bhya^ kriyabhya^,' K. ; api ha vai sn&tva bhikshaw /iarati — pa^watl — naw janayapi pitrz'nam anydbhyaA kriyasas, M. ; api ha vai snatva" bhiksh&m /6aratyavi^-«atinamajanayapi pitr/«am anyabhya kriyabhya^, C. I. As it is by no means certain that Baudhayana's reading agreed with that of the printed text, I have left the passage out.
5. i. Regarding the term Snataka, see Apastamba I, n, 30, 1-4. Govinda thinks that the following rules are intended to apply in the first instance to a student who has performed the Samavartana on completion of his studentship and lives unmarried at home. For though the Smr/ti declares it necessary for a student to enter, on completing his term, at once into one of the remaining three
3> 5- UNMARRIED SNATAKA.
2. He shall wear a lower garment and upper garment.
3. Let him carry a staff made of bamboo,
4. And a pot filled with water.
5. Let him wear two sacrificial threads.
6. (He shall possess) a turban, an upper garment
(consisting of) a skin, shoes, and a parasol. (He
shall keep) a sacred fire and (offer) the new and
full moon (Sthalipakas).
7. He shall cause the hair of his head, of his
beard, and of his body, and his nails to be cut
on the Parva days.
8. His livelihood (he shall obtain in the following manner) :
9. Let him beg uncooked (food) from Brahmawas, Kshatriyas, Vai^yas, or carpenters,
10. Or (cooked) food (even from many).
11. Let him remain silent (when he goes to beg).
12. Let him perform with that all Pakaya^vzas,
offered to the gods and manes, and the rites,
securing welfare.
orders, it may happen, as the commentator observes, that the Sna"- taka's marriage cannot take place immediately. The correctness of this view is proved by Apastamba I, 2, 8, and by the fact that below, II, 3> 5, the rules for a married Snataka arejjiven separately. 2-5. Vasish/tfa XII, 14. 6. Apastamba I, 2, 8, 2.
7. Regarding the Parva days, see Vasish/Aa XII, 2 1 note.
8. Vasish/tfa XII, 2-4. ' Though the Sn^taka is the subject of the discussion, the word " his " is used (in this Sutra) in order to introduce the remaining duties of a householder also.' — Govinda.
9. The carpenter (rathakara) is a Sudra, but connected with the Vedic sacrifices.
1 10. ' « Food" (bhaiksham), i. e. a quantity of begged food. The meaning is that in times of distress he may beg from many.' — Govinda.
1 2. With that, i.e. with the food obtained by begging. Regarding
l6o BAUDHAYANA. 1,3.5-
13. Baudhayana declares that by (following) this
rule the most excellent sages reach the highest
abode of Pra^apati Paramesh//nn.
PRASNA I, ADHYAYA 4, KAA^DIKA 6.
1. Now (those who know the law) prescribe the carrying of a waterpot.
2. It is declared (in the Vedas) that fire (resides)
in the right ear of a goat, in the right hand of a
Brahma^a, likewise in water (and) in a bundle of
Kara grass. Therefore after personal purification
let him wipe (his water-vessel) on all sides with his
(right) hand, (reciting the mantra), ' Blaze up, O
fire;' for that (is called) encircling it with fire and
is preferable to heating (the pot on the fire).
3. With reference to this matter they prescribe
also (the following rules) : ' If he thinks in his
heart that (the pot) has been slightly defiled, let him
light Kusa or (other) grass and heat (the pot) on all
sides, keeping his right hand turned towards it.'
4. 'If (pots) have been touched by crows, dogs, or
the Pakaya^was, see Gautama VIII, 18. Govinda gives as an instance of the rites securing welfare (bhutikarma«i) the ayushya- £aru, a. rice-offering intended to procure long life.
13. Govinda explains Baudhayana by Ka"»vayana, and adds
that either the author speaks of himself in the third person or
a pupil must have compiled the book.
6. r. As Govinda observes, the rules regarding the waterpot (ka- maw</alu) are introduced here in connexion with I, 3, 5, 4.
2. Vasish/^a XII, 15-16. The mantra is found, Taiuiriya-Ara- wyaka X, i, 4.
3. The word upadiranti, ' they prescribe,' stands at the end of Sutra 4, as it refers to both rules.
4. Vasish/Aa III, 59. The paryagnikarawa is the rite prescribed in Sutra 2.
Ii 4,6. THE WATERPOT. l6l
other (unclean animals, they shall be heated, until
they are of) the colour of fire, after the (paryagni-
karawa has been performed).'
5. (Pots) which have been defiled by urine,
ordure, blood, semen, and the like must be thrown
away.
6. If his waterpot has been broken, let him offer
one hundred (oblations) reciting the Vydhmis, or
mutter (the Vyahmis as often).
7. (Reciting the text), ' Earth went to earth, the
mother joined the mother ; may we have sons and
cattle ; may he who hates us be destroyed/ he shall
collect the fragments, throw them into water, repeat
the Gayatrl at least ten times and take again another
(pot).
8. Taking refuge with Varuwa, (he shall recite
the mantra), ' That (belongs) to thee, Varuwa ; again
to me, Om,' (and) meditate on the indestructible.
g. Vasish//$a III, 59.
6. Regarding the Vyihrztis, see Gautama I, 51.
7. Govinda says that Vamadeva is the ^?/shi of the mantra. The fragments of the pot are to be thrown into a river or tank, in order to preserve them from defilement. See also Journ. Bo. Br. Roy. As. Soc., No. XXXIV A, p. 55 note.
8. ' Taking refuge with Varu«a, i. e. saying, " I flee for safety to Varu«a." (The words), " That for thee, Varuwa, again to me, Om," (are) the mantras (to be recited) on taking (a new vessel). Its meaning is this : " Those fragments which 1 have thrown into the water shall belong to thee, Varuwa." (Saying), " Come, thou (who art) a lord of water-vessels, again to me, Ora," he shall meditate on another visible pot as indestructible, i.e. at the end of the Vedic (word) " Om," let him meditate, (i. e.) recollect, that not everything will be turned topsy-turvy, (but that some things are) also inde- structible, i. e. that that is not destroyed, does not perish.1— Go- vinda. The explanation of the last clause of our Sutra seems to be that, on pronouncing the syllable (akshara) Om, the reciter is
1 62 BAUDHAYANA. I, 4, 6.
9. ' If he has received (the new vessel) from a
.Sftdra, let him recite (the Gayatri) one hundred
(times). (If he has received it) from a Vai^ya, fifty
(repetitions of the Gayatri) are prescribed, but (on
receiving it) from a Kshatriya twenty-five, (and on
taking it) from a Brahmawa ten/
10. Those who recite the Veda are doubtful
whether he shall fetch water after the sun has set
or shall not fetch it.
11. The most excellent (opinion is) that he may fetch it.
12. Let him restrain his breath, while he fetches water.
13. Fire, forsooth, takes up water.
14. It is declared (in the Veda), ' When he has
washed his hands and feet with water from his
water-vessel, he is impure for others, as long as the
moisture (remains). He purifies himself only. Let
him not perform other religious rites (with water
from his pot)/
to recollect the etymological import of the word akshara, ' inde- structible/ and thus to guard the new vessel against the mishap which befell the old one.
9. According to Govinda, either the prawava, the syllable Om, or the Gayatri are the mantras to be recited, and the recitation is a penance to be performed when the vessel is received. The MSS. of the text mark the verse as a quotation by adding the word ' iti/ which the commentary omits.
13. According to Govinda, a Brahma»a who goes to fetch water at night, which he may want for personal purification, is ordered to restrain his breath, because thereby the air in the body becomes strong, and fire or heat (agni) is produced. Now as at night the sun is stated to enter the fire and to become subject to it, a BrShmawa, who by restraining his breath has produced fire, has secured the presence of the sun, when he goes to fetch water.
14. Govinda expressly states that the word v^wa'yate/it is declared,'
I>4>7- the Waterpot. 163
15. Baudhayana (says), 'Or if on the occasion
of each personal purification (he washes himself
with other water) up to the wrist, (he will become)
pure.'
1 6. Now they quote also (the following verses):
PRASNA I, ADHYAYA 4, KAIVDIKA 7.
1. ' Formerly (the use of) a waterpot has been
prescribed by Brahman and the chief sages for the
purification of twice-born men. Therefore he shall
always carry one/
1 He who desires his own welfare, shall use it
without hesitation, for purifying (his person), for
drinking, and for performing his twilight devotions.'
2. Let him do it with a believing heart ; a wise man must not corrupt his mind. The self-existent
literally, ' it is .distinctly known,' always indicates that the passage quoted is taken from the Veda. The rites for which water from the waterpot is not to be used, are libations to the manes, the gods, and the fire. See also below, I, 4, 7, 5.
15. The words enclosed between parentheses are Govinda's.
