beginning of o and the end of 10 only. The text of K. is probably interpolated, as it seems impossible that Baudhayana could have mentioned his successors, Apastamba and SatyashjuMa Hira«ya- ke-rin, whose names occur below, II, 5, 9, 14. On the other hand, it is not doubtful that the number of Mantras must nevertheless have been very large, as the numeration in M. shows that they filled two entire Ka«/ikds.
254 BAUDHAYANA. II, /;, 9.
Rudra ; of Ugra ; of Bhtmadeva ; of Mahadeva ; Om, I also satiate the Rudras ; the attendants of Rudra.
7. 'Om, I satiate Vighna; Vinayaka ; Vira ; Sthftla ;
Varada ; Hastimukha ; Vakratu^a ; Ekadanta ;
Lambodara ; the male attendants of Vighna ; the
female attendants of Vighna.
8. 'Om, I satiate Sanatkumara ; Skanda; Indra ;
ShashMi ; Shawmukha ; Vlrakha ; Mahasena ; Su-
brahma/zya ; the male attendants of Skanda ; the
female attendants of Skanda.
9. ' Om, I satiate Aditya ; Soma ; Angaraka ;
Budha ; B^/haspati ; .Sukra ; 6anai.w£ara ; Rahu ;
Ketu.
10. 'Om, I satiate Ke^rava ; Narayawa ; Madhava ;
Govinda ; Vishwu ; Madhusudana ; Trivrikrama ;
Vamana; .SridBara; Hrishikesa ; Padmanabha ;
Damodara ; the goddess Sri ; the goddess Sara-
svati ; Push/i ; Tush/i ; Vishwu ; Garutmat ; the male
attendants of Vish»u ; the female attendants of
Vish#u.
11. 'Om, I satiate Yama ; Yamard^a; Dharma ;
Dharmara^a ; Kila ; Nlla ; Mntyu ; Mrztyungaya. ;
Vaivasvata ; ^itragupta ; Audumbara ; the male
attendants of Vaivasvata ; the female attendants of
Vaivasvata.
12. ' Om, I satiate the gods of the earth ; Kasyapa;
Antariksha ; Vidya ; Dhanvantari ; the male atten-
dants of Dhanvantari; the female attendants of
Dhanvantari.'
13. Next, passing the sacrificial thread round the neck, (he offers the following libations) :
14. ' Om, I satiate the ^?/shis; the great ./vVshis;
the best /frshis; the Brahmarshis; the divine 7?«'shis;
the royal /frshis ; the .Srutarshis ; the Seven /frshis ;
II,5>io. • TARPAJVA. 255
the ^'shis of the KiWas (of the Ya^ur-veda) ; the
^'shikas ; the wives of the >fo'shis ; the sons of the
/fo'shis; Ka«va RanHhayana; Apastamba., the author
of the Sutra; Satyasha^a Hira#yake.nn ; Va^a-
neyin Ya*£avalkya ; A^vaUyana Saunaka ; Vyasa ;
the syllable Cm ; the Vyahmis ; the Savitrl ; the
Gayatri ; the AV/andas ; the ^g-veda ; the Ya/nr-
veda; the Sama-veda ; the Atharvahgirasa ; the
Itihasa and Purawa ; all the Vedas ; the servants of
all gods ; all beings.'
45-. Then, passing the sacrificial string over the right shoulder, (he offers the following libations) :
PRASNA II, ADHAYA 5, KAJVDIKA 10.
1. ' Om, I satiate the fathers, Svadha, adoration !
the grandfathers ; the great-grandfathers ; the
mothers ; the grandmothers ; the great -grand-
mothers ; the maternal grandfathers ; the maternal
grandmother ; the mother's grandmother ; the
mother's great-grandmother.
2. 'Om, I satiate the teacher (a^arya), Svadha,
adoration ! the wife of the teacher ; the friends ; the
wives of the friends ; the relatives ; the wives of the
relatives ; the inmates of the house (amatya) ; the
wives of the inmates of the house ; all ; the wives
of all.'
3. He pours the water out from the several Tlrthas (of the hand sacred to the several deities).
4. (He recites at the end of the rite the following
3. I. e. the water must be poured out in accordance with the rule given above.
4. Va^-asaneyi Sawhitd II,*34. The translation of the Mantra follows Govinda's explanation.
BAUDHAYANA. IT. -„ TO.
Mantra) : ' (Ye waters), who bring food, ambrosia,
clarified butter, milk, and barley-gruel, are food for
the manes ; satiate my ancestors ! May you be
satiated, may you be satiated ! '
5. Let him not perform ceremonies in honour of
the gods while his clothes are wet, or while he is
dressed in one garment only ;
6. Nor those connected with the manes. That (is the opinion) of some (teachers).
II, ADHYAYA 6, KANDIKA 11.
i . Now these five great sacrifices, which are also
called the great sacrificial sessions, are the sacrifice
to be offered to the gods, the sacrifice to be offered
to the manes, the sacrifice to be offered to all beings,
the sacrifice to be offered to men, (and) the sacrifice
to be offered to Brahman,
2. Let him daily offer (something to the gods
with the exclamation) Svaha, be it only a piece of
fuel. Thereby he performs that sacrifice to the
gods.
3. Let him daily offer (something to the manes
with the exclamation) Svadha, be it only a vessel
filled with water. Thereby he performs that sacrifice
to the manes.
4. Let him daily pay reverence to (all beings)
endowed with life. Thereby he performs that
sacrifice to the beings.
11. i. This and the next four Sfttras agree almost literally with »Satapatha-brahma«a XI, 5, 6, i. See also Taitt. Arawyaka II, 10; Apastamba I, 4, 12, 15-13, i.
4. Govinda says that the Mantra is to be ' bhdtebhyo nama-4, adoration to all beings,' and adds that some consider the first three
II, 6, ii. MAHAYAGJVAS. 257
5. Let him daily give food to Br^hma«as, be it
only roots, fruit, or vegetables. Thereby he per-
forms that sacrifice to men.
6. Let him daily recite the Veda privately, be it
only the syllable Om or the Vyahmis. Thereby he
performs that sacrifice to be offered to Brahman.
7. ' The private recitation of the Veda is, indeed,
the sacrifice to Brahman. At that sacrifice to Brah-
man speech, forsooth, (takes the place of) the
Guhu, the internal organ (that of) the Upabhm,
the eye (that of) the Dhruva, the understanding
(that of) the Sruva, truth (that of) the final bath,
heaven (is) the conclusion of the sacrifice. He who,
knowing this, daily recites the Veda to himself, gains
as much heavenly bliss as, and more than, he who
gives away this whole earth that is filled with
wealth, and imperishable (beatitude), and conquers
death. Therefore the Veda should be recited in
private. Thus speaks the Brahmawa.'
8. Now they quote also (the following passage) :
' If, well anointed, well fed, and lying on a comfortable
couch, one recites (the portion of the Veda referring
to) any sacrifice, one has offered it thereby.'
to be performed by the Vauvacleva and the Bali- offering, while others enjoin their separate performance.
7. .Satapatha-brihmana XI, 5, 6, 2. See also Taitt. Arawyaka II, 17. K. reads dhrrtir dhruva, ' the firm resolve (takes the place of) the Dhruva,' which is apparently a correction made according to the Ara»yaka. According to the commentary the text of the last portion of the quotation runs thus, 'ySvanta/n ha vS im&m vittasya purnaw dadat svargaw lokaw ^-ayati t&vantaw lokawjfayati bhuyawzsa/B Mkshayyaw Hpa mr/tyum ^yati ya evawi vidvan,' &c. M. and K. do not give the whole passage. The published text of the .Satapatha-brahmawa slightly differs from Govinda's version.
8. ,Satapatha-brahma»a XI, 5, 7, 3-4.
C'4] S
258 BAUDHAYANA. 11,6, IT,
9. Some (teachers) declare (that there is a text)
which teaches a fourfold division of these sacred
duties. (But) as no (other meaning is) perceptible,
(the text) ' Four paths/ &c., refers to sacrificial rites.
10. (Viz.) to Ishris, animal sacrifices, Soma sacri- fices, and Darvthomas,
1 1. The following (Rik) declares that, ' Four
paths, leading to the world of the gods, go severally
from the earth to heaven. All ye gods, place us on
that among them which will gain us undecaying
prosperity.'
12. The student, the householder, the hermit in the woods, the ascetic (constitute the four orders).
13. A student (shall) obey his teacher until death.
9. I read the text as follows, 'tasya ha vS etasya dhannasya foturdha" bhedam eka ahu£.' M. has bhedakam, the I. O. copy of the commentary bhedarahk&m, and K. tasya ha va etasya yagroasyafoturdha bhutam eka ShuA. Below in the commentary on Sutra 27, Govinda repeats the latter part of this Sutra in the form which I have adopted. The discussion which begins here is the same as that which occurs Apastamba II, 9, 23, 3-24, 15.
u. Taittirfya Sawhitd V, 7, 2, 3.
12. K. omits this Sutra. After it M. and K. have the following passage : ' brahma£ari«o 'tyantarn atraanam upasa0*gr/hy£ 'Hryan bruvate vane jramyantyeke [yawtyete, K.] savaneshvapa upaspr/- janto vanyenannenaikagni/» [nyenSnnena naikagni/tf , K. ; vanye- naikanaw, M.] ^uhvanaA [gnhvas, M.] satyasyaike karmam [karmam, M.] anagnayo 'niketana^ [tvaA kaw, K.] kaupina^MS- dana varshasv ekastha uddhr/tapariputabhir adbhiA kSryawz [apa- karya»z, M.] kurvawa^ [kurva»Ss tatrodaharanti, K.] sannamusale vyahgare nivr;ltararavasampate bhikshanta/fc sarvataA parimoksham [parimeke, M.] apavidhya vaidikani karma»y abhayataA pari^Minni madhyamam padam upajlishyimaha iti vadanto.' The commentary gives a few portions of this passage further on. Irrespective of minor corruptions, it gives no sense in the place where it stands, and it seems probable that we have to deal with a confused and badly corrupted text, which Govinda arranged either as seemed good to him, or on the authority of better MSS.
H,6, n. THE FOUR ORDERS. 359
1-4. A hermit is he who regulates his conduct
entirely according to the Institutes proclaimed by
Vikhanas.
15. A Vaikhanasa (shall live) in the forest, sub-
sisting on roots and fruit, practising austerities and
bathing at morn, noon, and eve ; he shall kindle a
fire according to the Sramarcaka (rule) ; he shall eat
wild-growing (vegetables and grain) only; he shall
worship gods, manes, Bhutas, men, and jftshis ; he
shall receive hospitably (men of) all (castes) except
those (with whom intercourse is) forbidden ; he may
even use the flesh of animals killed by carnivorous
beasts ; he shall not step on ploughed (land) ; and
he shall not enter a village ; he shall wear his hair
in braids, and dress in (garments made of) bark or
skins; he shall not eat anything that has been
hoarded for more than a year.
1 6. An ascetic shall leave his relatives and, not
attended by any one nor procuring any property,
depart (from his house performing the customary
ceremony) according to the rule.
17. He shall go into the forest (and live there).
1 8. He shall shave his hair excepting the top-lock.
15. This passage, which Govinda gives as one Sutra, agrees word for word with Gautama III, 26-35, except in the beginning, where Gautama omits 'bathing at morn, noon, and eve.' The MSS. all read bhaiksham, 'begged food/ instead of baishkam, ' the flesh of animals slain by carnivorous beasts.' But Govinda's explanation leaves no doubt as to the correctness of the latter reading. The Dekhan and Gu^arSt MSS., including K., read agramyabhqgi H agramyabhogl
1 6. I adopt the readings of the Dekhan MSS., aparigrahaA (for apratigraha^) and pravra^et (for parivra^et). The rule for the cere- mony is given below, II, 10, 17.
1 8. This is Govinda's explanation of jikh£mu»da^, the reading of all MSS.
260 BAUDHAYANA. II, 6, II.
19. He shall wear a cloth to cover his nakedness.
20. He shall reside in one place during the rainy season.
21. He shall wear a dress dyed yellowish-red.
22. He shall go to beg when the pestle lies
motionless, when the embers have been extin-
guished, and when the cleaning of the dishes has
been finished.
23. With the three means of punishment, (viz.)
words, thoughts, and acts, he shall not injure created
beings.
24. He shall carry a cloth for straining water for the sake of purification.
25. He shall perform the necessary purifications
with water which has been taken out (of a well or
tank) and has been strained.
26. (Ascetics shall) say, ' Renouncing the works
taught in the Veda, cut off from both (worlds), we
attach ourselves to the central sphere (Brahman).'
27. But the venerable teacher (declares) that
there is one order only, because the others do not
beget offspring.
28. With reference to this matter they quote also
(the following passage) : ' There was, forsooth, an
Asura, Kapila by name, the son of Prahlada.
20 and 22. These two Sutras are omitted in K. and M., which give them in the passage following Sutra 12, as well as in the Dekhan and Gu^arSt MSS.
24. See below, II, 10, 17, n. Govinda explains pavitra, 'a cloth for straining water,' by 'a bunch of Kiua grass for removing insects from the road.'
25. According to Govinda such water is to be used for washing off the stains of urine &c., not for drinking.
26. This Sutra is again omitted in the MSS. of the text. M. and K. give it in the passage following Sutra 12.
27. Gautama III, 36.
n,6, ii. THE FOUR ORDERS. 261
Striving with the gods, he made these divisions. A wise man should not take heed of them.'
29. Because no (other meaning is) perceptible,
(the text) 'Four paths,' &c., refers to sacrificial rites,
(viz.) to Ish/is, animal sacrifices, Soma sacrifices,
Darvihomas.
30. With respect to this (question the following
verse also) is quoted : 'That eternal greatness of the
Brahmawa is neither increased by works, nor dimi-
nished. The soul knows the nature of that (great-
ness) ; knowing that, he is not stained by evil deeds.'
31. If he says that, (let him reflect on the fol-
lowing verse): * He who knows not the Veda, does
not at death think of that great, all-perceiving soul,
through which the sun, resplendent with brilliancy,
gives warmth, and the father has a father through
the son at his birth from the womb.'
32. (Moreover), 'Those who, being neither true
Brahmawas nor performers of Soma sacrifices, work
not for that which is near, nor for that which is far,
take hold of the word and with sinful (speech)
ignorantly perform the rites/
33. There are innumerable (passages in the
Veda) which refer to the debts (to be paid by a
Brahma/za), such as, ' May I obtain, O Agni, immor-
