30—31. Taitt. Brahma«a III, 12, 9, 7.
32. Rig-veda X, 71, 9. My rendering of the difficult verse is merely tentative, and I have left out the word siriA, for which I am as little able as other Sanskritists to offer a safe explanation. The general meaning of the verse, I think, has been rightly under- stood by Saya«a and Govinda. who both say that it contains a reproach, addressed to those Brahma«as who, contented with the letter of the Veda, do not master its meaning.
33-34. The commentary omits these two Sutras, which, how- ever, seem necessary for the completion of the discussion. The
262 BAUDHAYANA. II, 6, tf.
tality through offspring ;' 'A Brahmawa on being born, (owes) a son to his ancestors,' &c.
34. ' Those dwell with us, who fulfil the following
(duties), the study of the three Vedas, the student-
ship, the procreation of offspring, faith, austerity,
sacrificing, and giving gifts ; he who praises other
(duties) becomes dust and perishes,'
PRASNA II, ADHY£YA 7, KANDIK&. 12.
1. Now we will explain the oblations (offered) to
the vital air (pra»a) by .Salinas (householders) and
Y4y£varas (vagrants), who sacrifice to the soul.
2. At the end of all the necessary (daily rites), let
him sit down, facing the east, in a place that has
been well cleaned and smeared with cowdung ; next
let him worship that prepared (food) which is being
brought, (saying), * Bhu^, Bhuva^, Sva^, Om,' (and
then) remain silent.
3. (Next) he pours water round the food which
has been placed (before him), turning his right hand
towards it, and reciting the Mahavyahrztis ; (after-
wards), continuing to hold (the dish) with his left
hand, he first drinks water, (saying), ' Thou art a
substratum for ambrosia/ and (finally) offers five
oblations of food to the vital airs, (reciting the
second occurs also Apastamba II, 9, 24, 8. Though Baudha- yana does not express himself as clearly as Apastamba, he dis- approves, as it would seem, like the latter, of the opinion of those who gave an undue preference to asceticism at the expense of married life, the order of the householders.
12. i. The PraVragnihotra is alluded to by Apastamba II, 7, 17, 16. Regarding the terms .Salma and YdyaArara, see below, III, i, 3-4.
3. The Mahavyihrz'tis are the Mantras given Taittiriya Aranyaka X, 2. The second Mantra is found Taittirtya Arawyaka X, 32, and
IT, 7, T3. THE OFFERING TO THE VITAL AIRS. 263
texts), 'Full of reverence, I offer ambrosia to Prawa;
mayest thou propitiously enter me, not in order to
burn me. To Pra«a, Svaha !' &c.
4. After offering the five oblations of food to the
vital airs, let him finish his meal silently. Medi-
tating in his heart on the lord of created beings, let
him not emit speech while (eating).
5. If he emits speech, he shall mutter ' Bhu>fc, Bhuva^, Sva^, Om/ and afterwards continue to eat,
6. Now they quote also (the following rule); ' If he sees (bits of) skin, hair, nail-(parings), insects, or the dung of rats (in his food), he shall take out a lump, sprinkle that spot with water, scatter ashes on it, again sprinkle it with water, and use (the remainder of the food), after it has been declared fit (for use).'
7. Now they quote also (the following verse) : 'He
shall eat, seated with his face towards the east, silent,
not despising his food, not scattering (fragments on
the ground), and solely attend (to his dinner) ; and,
after he has eaten, he shall touch fire.'
8. He shall not cut off with his teeth (pieces
from) eatables (that must be swallowed) entire, (such
as) cakes, bulbs, roots, fruit, and flesh.
9. (Let him) not (eat) to repletion.
10. After (dinner) he shall drink water, (reciting
the text), ' Thou art a covering for ambrosia,' and
stroke (the region of) the heart, (saying), ' Thou art
the bond that connects the vital airs ; (thou art)
the third ibid. X, 34. The translation of the Mantras follows Govinda, who somewhat differs from Saya«a.
6. VasishMa XIV, 23. 7- Vishnu LXVIII, 40-43.
9. Vishnu LXVIII, 47.
10. The first text is found Taittirtya Arawyaka X, 35, and the second ibid. X, 37. I translate the first according to Govinda.
264 BAUDHAYANA. II, 7, 12.
Rudra and Death ; enter me ; mayest thou grow through this food.'
n. After sipping water a second time, he allows
(the drops from) the hand to flow on the big toe
of his right foot (and recites the following text) :
' May the male be pleased, he who is of the size
of a thumb, who occupies (a space of the size of) a
thumb, who is the lord of the whole world, masterful,
and the enjoyer of the universe.'
12. Let him perform the subsequent consecration
(anumantrawa) of the (food which has been) offered,
with raised arms, (and let him recite) the five (texts
beginning), ' With faith, worshipping Prawa, (I have)
offered ambrosia ; mayest thou increase Pra7*a
through this food/
13. (And let him address the soul with the last
text of the Anuvaka), ' (May) my soul (gain) immor-
tality in the universal soul.'
14. And let him (meditate on his) soul (as) united with the imperishable (syllable Om).
15. He who sacrifices to the soul, surpasses him who offers all sacrifices.
PRASNA II, ADHYAYA 7, KAJVDIKA 13.
i. Now they quote also (the following verse) :
'As cotton and reeds, thrown into a fire, blaze up,
even so all the guilt of him who sacrifices to the
soul is consumed ;'
ii. Taittiriya Ara«yaka X, 38. The individual soul which re- sides in the heart is here identified with the universal soul; see also Kanaka Upanishad IV, 1 2.
12-13. Taittiriya Araayaka X, 36.
14. The syllable Om is Brahman, the universal soul.
It, 7. 13- Eating. 265
2. (Moreover), * He who eats merely (in order to
satisfy his own hunger) reaps only guilt. In vain
(the fool) takes food.'
3. Let him daily, both in the morning and in the evening, sacrifice in this manner ;
4. Or (he may offer) water in the evening.
5. Now they quote also (the following verses) :
' Let him first feed his guests, next the pregnant
women, then the infants and the aged, thereafter the
distressed and particularly the diseased. But he
who eats first, without having given (food) to those
(persons) according to the rule, does not know that
he is being eaten. He does not eat, (but) he is
eaten.'
6. ' Let him eat silently what remains, (after he
has given their portions) to the manes, the gods, the
servants, his parents, and his Gurus; that is declared
to be the rule of the sacred law.'
7. Now they quote also (the following verses) :
' Eight mouthfuls are the meal of an ascetic, sixteen
that of a hermit in the woods, thirty-two that of a
householder, and an unlimited (quantity) that of a
student.'
8. ' An Agnihotrin, a draught-ox, and a student,
those three can do their work only if +hey ea
(much) ; without eating (much) they cannot do it/
9. 'A householder, or a student who practises
13. 3. Rig-veda X, 117, 6, and Taittiriya Brahma«a II, 8, 8, 3. The words have been transposed.
5. Vasish//b XI, 6-8; Manu III, 114-" 5- l write> with lhe Dekhan and Gujarat MSS., na sa bhunkte, sa bhu^vate, instead of the senseless reading of M. and the commentary, na sa bhunkte na bhu^yate.
6. VasishMa XI, n. 7-8- Apastamba II, 4, 9. '3- 9-10. Apastamba II, 4> 9» I2> and note on II, i, i, 2-
266 BAUDIIAYANA. II, 7, 13.
austerity by fasting, becomes an Avakirwin through the omission of the sacrifice to the vital airs ; '
10. Except when he performs a penance. In the case of a penance that (fasting) is the rule.
11. Now they quote also (the following verses) :
* He who never eats between the morning and the
evening meals, (obtains the same reward as he who)
constantly fasts/
12. 'As in case one obtains no materials (for the
sacrifice), one must mutter the sacred texts to be
recited at the Agnihotra, offered in the three fires,
even so one should mutter the texts to be recited
at the Prawagnihotra, when one is prevented from
dining.5
13. 'He who acts thus, will become one with
Brahman.' Thus spake Pra^apati (the lord of
created beings).
PRASNA II, ADHYAYA 8, KAJVZ>IKA 14.
1. The offering to the manes secures long life
and heaven, is worthy of praise and a rite ensuring
prosperity.
2. Persons who sanctify the company are, a Tri-
madhu, a Tri#a/£iketa, a Trisuparaa, one who keeps
five fires, and one who knows the six Angas, one
who performs the vow called »S"iras, one who knows
the G^esh/^asaman, (and) a Snataka ;
3. On failure of these, one who knows the (texts called) Rahasya.
14. i. Apastamba II, 7, 16, 1-2.
2. Apastamba II, 7, 17, 22; Vasish///a III, 19. Govinda states that the Atharvavedins know the vow called .Slras; see also Vasish/^a XXVI, 1 2, and note.
3. Govinda says that persons acquainted with the Rahasyas or
» 8, 14. 5-RADDHAS.
4. The ^'k-verses, the Ya^us-formulas, and the
Samans (give) lustre to a funeral offering. There-
fore he may feed (on that occasion) even a Sapiwafa
relation who (knows) those (texts).
5. Let him who feeds (Brahma«as at a funeral
sacrifice) cause them to hear successively the Raksho-
ghna Samans, the Ya^us-formulas (called) Svadha-
vat, the 7?*k-verses (called) Madhu, and the (texts
called) Pavitras.
6. Having invited on the day before (the Sraddha),
or just in the morning, virtuous, pure (men), such as
Trimadhus, who know the Vedangas and the sacred
texts, who are not related by marriage, nor members
of the same family, nor connected through the Veda,
at least three, (but always) an odd number, the (sa-
crificer) makes them sit down on prepared seats,
covered with Darbha grass, facing the east or 'the
north.
7. Then he offers to them water mixed with sesa-
mum seed, adorns them with scents and garlands
(and says), * I wish to offer oblations in the fire.'
Ara^yakas are preferable to those mentioned in the preceding Sutra, and thus the order must be reversed.
4. Apastamba II, 7, 17, 5.
5. The texts on which the Rakshoghna Sdmans are based occur Sama-veda I, i, i, 3, 4-6 ; the Svadhavat Ya^iis, Taitt. Brfih- ma»a I, 3, 10, 2 ; the Madhu J?i&as, Rig-veda I, 90, 6 ; and the three Pavitras, Taitt. BrShmana I, 4, 8, 2.
6. Apastamba II, 7, 14, 5. All the MSS., including those of the commentary, read yonigotramantrasambandhan instead of yoni- gotramantrasambandhan. But the explanation of gotrasambandhaA by asagotraA shows still a faint trace of the former existence of the reading which I have restored conjecturally and translated Its correctness is proved by the parallel passage of Apastamba.
7. Vishnu LXXIII, 12-13; ManuIII, 208-211. The Agnimukha
268 BAUDHAYANA. II, 8, 14.
When he has received permission (to do so), he
heaps fuel on the sacred fire, scatters Ku.?a grass
around it, performs (all the ceremonies) up to
the end of the Agnimukha, and offers three burnt
oblations of food only, (reciting the following texts) :
'To Soma, accompanied by the manes, Svaha!' * To
Yama, accompanied by the Angiras and by the
manes, Svaha !' * To Agni, who carries the offerings
to the manes, who causes sacrifices to be well per-
formed, Svaha !'
8. He shall make these three oblations with food
only which has been sprinkled with the remainder
of the (clarified butter).
9. Let him give a cake of food to the birds.
10. For it is declared in the Veda, 'The manes roam about in the shape of birds.'
11. Next he touches the (other food) with his hand and with the thumb,
12. (And recites the following texts): 'Fire sees
thee, who art co-extensive with the earth, the Rik-
verses are thy greatness, lest the gift be in vain ; the
earth is the vessel for thee, the sky the cover ; I
offer thee in the mouth of Brahman, I offer thee in
the Pra«a and the Apana of learned Brahma7zas; thou
art imperishable, mayest thou never fail to (the manes
of our) fathers yonder, in the other world.' 'Air hears
thee, who art co-extensive with the middle sphere,
is a term denoting all the preliminaries which precede the Pra-
dhanahoma of a ceremony. The Dekhan and Gujarat MSS.
read a^yasya instead of annasyaiva.
8. Clarified butter is necessary for the rites included in the Agnimukha.
12. The Mantras are addressed to the food which is to be offered.
Ii, 8, 15- Sraddhas. 269
the Yafus-formulas are thy greatness, lest the gift
be in vain ; the earth is the vessel for thee, the sky
the cover; .... mayest thou never fail to the
(manes of our) grandfathers yonder, in the other
world.' 'The sun reveals thee, who art co-extensive
with the sky, the Samans are thy greatness, lest the
gift be in vain ; . . . . mayest thou never fail to
the (manes of our) great-grandfathers yonder, in the
other world.'
