PRASNA II, ADHYAYA 8, KAJVDIKA 15.
1. Now indeed (that) happens (also which the fol- lowing verses teach) :
2. ' Let him sprinkle that food with the remainder
of the burnt oblations. But what is given without
(touching it with) the thumb does not gladden the
manes.'
3. ' The malevolent Asuras seek an opportunity
(to snatch away) that food intended for the manes,
which is not supported with both hands.'
4. 'The Yatudhanas and Pi^a^as, who receive no
share, steal the food if sesamum grains are not
scattered (on the seats of the guests), and the Asuras
(take it) if (the host) is under the sway of anger.'
5. ' If a person dressed in reddish clothes mutters
prayers, offers burnt oblations, or receives gifts, the
sacrificial viands, offered at sacrifices to the gods or
to the manes, do not reach the deities.' ^^
15. 2. Manu III, 215. See also above, II, 8, 14, 10.
3. VasishMa XI, 25.
4. Vishma LXXIII, it ; Manu III, 229.
5 Govinda states that the rule is intended to teach that I sacrificer and the guests at a Sraddha must be dressed m wh.te,
27O BAUDHAYANA. II, 8, 15.
6. ' If gifts are given or received without (touch-
ing them with) the thumb and, if one sips water
standing, (the performer of the act) is not benefited
thereby.'
7. .At the beginning and at the end (of a -Srdddha) water must be given (to the guests).
8. In every case the muttering (of sacred texts)
and the other (necessary acts must be performed)
according to the rule.
9. The remaining (rules) have been prescribed
(in the section) on the burnt oblations on Ash/aka
(days).
10. 'He shall feed two (Brahma«as) at the offering
to the gods and three at the offering to the manes,
or a single man on either occasion. Even a very
wealthy man shall not be anxious (to entertain) a
large company.'
11. 'A large company destroys these five (advan-
tages), the respectful treatment (of the invited guests,
the propriety of) time and place, purity and (the
selection of) virtuous Brahma#a (guests) ; therefore
he shall not invite (a large number)/
12. 'In front (feed) the fathers of the (sacrificer),
to the left the grandfathers; to the right the great-
grandfathers, and at the back those who pare off
(portions) from the cakes.'
and that ascetics are not to be invited. But see VasishMa XI,
7. Vishmi LXXIII, 12, 27, and above, II, 8, 14, 6.
9. Baudhayana Gr/hya-sutra II, 17, 1 8.
10-11. Vasish/Aa XI, 27-28.
12. In the beginning of the verse I read with M. and the I. O. copy of the commentary urastaA pitaras tasya, and in the end with the Dekhan and Gu^rSt MSS. pWatakshaka>&. M. reads pintta- tarkya, and the copies of the commentary pin^odakaA. Both these
, 9,16. the Procreation of Sons. 271
PRASNA II, ADHYAYA 9, KAJVDIKA 16.
1. (Now follows some) advice for him who is desirous of offspring.
2. The two A^vins have declared, that fame is gained by the procreation (of sons);
3. 'Performing acts which tend to prolong life
and austerities, intent on the performance of the
private recitation and of sacrifices, and keeping his
organs in subjection/let him carefully beget offspring
in his own caste.*
4. ' From his birth a Brahmawa is loaded with
three debts ; these let him pay. A prudent man is
free from doubts regarding the sacred law.'
5. ' If he worships the sages through the study of
the Veda, Indra with Soma sacrifices, and the manes
of his ancestors through (the procreation of) children,
he will rejoice in heaven, free from debt'
6. ' Through a son he conquers the worlds, through
a grandson he obtains immortality, but through his
son's grandson he ascends to the (highest) heaven.'
(All that) has been declared in the Veda.
7. The Veda shows the existence of the three
debts in the following (passage): 'A Brahma»a is
born loaded with three debts; (he owes) the
studentship to the sages, sacrifices to the gods,
and a son to the manes;'
readings are clearly corrupt, and so is the var. lect. of the Grihya- sawgraha, quoted in the Petersburg Dictionary, puo/atarkuka^. Pi«<fatakshaka^, ' the cutters or parers of the cakes/ is appropriate, because the remoter ancestors, who, as Govinda too declares, are meant by the term, obtain the fragments of the funeral cakes.
6. VasishMa XVII, 5.
7. Vasish//fra XI, 48. After this Sutra the MSS. of the text
2/2 BAUDHAYANA. II, 9, 16.
8. Through the procreation of a virtuous son he saves himself.
9. He who obtains a virtuous son saves from the
fear of sin seven in the descending line and seven
in the ascending line, (viz.) six others (in each),
himself being the seventh.
10. Therefore he obtains a reward if he begets issue.
11. Therefore he should sedulously beget off- spring,
insert the following corrupt passage : bandham riwamoksham pra- g&yzs £ayattam pitr?na.m Hnukarshajabdaj k-a. pra^ayfiw danrayati i anutsanna^ pra^avan bhavati I yd vad enaw pra^anugr/hnite tavad akshayaflz lokaw ^ayati. The commentary does not notice it, and it seems to me that it needlessly interrupts the context.
1 1. M. and K. add to this Sutra, atmana^ phalalabhaya, ' in order to gain a reward for himself.' The same two MSS., further, insert the following Sfitras : tasmit putraw £otpadyatmanam evot- padayatiti i vi^wayate £atma vai putranSmisiti I evawz dvitfya atma ^Ivata. drash/avyo yah putram utp&dayati I sa tatha bhavati I tas- mSn n&tma' kva^id akshetrautsrash/avya^i atrndnam avamanyate hi i yathStm^nam utpa'dayali sa tatha bhavati I tasmad adita eva kshetram sarvavar«e sawskr/tam upade^ena i tasmin darasawyoge utpadayed II ' Therefore (they say) that he -who begets a son produces even his own self; and it is declared in the Veda, " Thou art self, called a son." Thus he who begets a son will see, during his lifetime, a second self. He becomes like' him. Therefore one's own self must not be begotten on an unworthy female. For (he who does that) despises himself. He becomes even so, as he produces himself. Therefore (every man), each in his own caste, should first look out for a female who has been sanctified according to the injunction (of the sacred texts). Taking her to be his wedded wife, he shall beget a son.' It is possible that this passage really belongs to Baudhayana, for it is written in the usual style of our Sfltra, and the last word of this passage as well as of Sutra n, as given in the Dekhan MSS., is utpadayet. But it is not absolutely required by the context, and the com- mentary too omits it.
11,10,17- Rules for Entering Order of Ascetics. 273
12. Through the application of medicines and sacred texts.
13. The advice to him (who is intent on the
procreation of children) is given in agreement with
the revealed texts.
14. For it produces results in the case of all the castes.
PRASNA II, ADHYAYA 10, KA^IKA 17.
1. Now we will explain the rule for entering the order of ascetics (sawnydsa).
2. Some (teachers say), ' He who has finished his
studentship may become an ascetic immediately on
(the completion of) that.'
3. But (according to others, asceticism is befitting) for .Salinas and Yay&varas who are childless ;
4. Or a widower (may become an ascetic).
5. (In general) they prescribe the profession of
asceticism after the completion of the seventieth
year and after the children have been firmly settled
in (the performance of) their sacred duties.
6. Or a hermit in the woods (may become an
13. I read with M., whose reading is confirmed by the explana- tion given in the commentary, tasyopadexa^ .rrutisa'm&nyenopadi- jyate. The other MS. reads tasyopadejena, and in the text of the commentary the first word is left out.
17. 2. Gautama III, i.
3. Regarding the two terms .Salina and YiySvara, see below,
4. Vidhura, translated, according to Govinda's explanation, by ' widower,' perhaps includes all persons who have been separated from their families.
6. Regarding the ceremonies to be performed by hermits in the
wood, see above, II, 6, n, 15, and below, III, 3.
[14] T
274 BAUDHAYANA. 11,10,17.
ascetic) on finishing the (special) ceremonies (pre- scribed for him).
7. ' That eternal greatness of the Bra"hma#a is
neither increased nor diminished by works. The
soul knows the nature of that (greatness). He who
knows that, is not stained by evil deeds.'
8. ' It leads to the cessation of births.'
9. ' The eternal one leads (him) to glory.' The
greatness (of asceticism is declared by these pas-
sages).
10. After having caused the hair of his head, his
beard, the hair on his body, and his nails to be cut,
he prepares
n. Sticks, a rope, a cloth for straining water, a water vessel, and an alms-bowl.
12. Taking these (implements, let him go) to the
extremity of the village, or to the extremity of the
boundary (of the village), or to the house where the
sacred fires are kept, partake of a threefold (mixture
of) clarified butter, milk, (and) sour milk, and (after-
wards) fast ;
13. Or (he may partake of) water.
14. (Saying), ' Om, Bhu/z, I enter the Savitri, tat
savitur vare^yam; Om, Bhuva^, I enter the Savitri,
bhargo devasya dhimahi ; Om, I enter the Savitri,
dhiyo yo na^ pra^odaydt ; ' (he shall recite the
Savitri) foot by foot, half-verse by half-verse, (and
finish by repeating) the whole or the parts (of the
verse).
7. See above, II, 6, u, 30. n. Ya^-wavalkya III, 58-60.
1 4. This part of the ceremony is called Savitriprave.sa, ' entering the Savitri/ According to the Dharmasindhu, fol. 84 a, 1. 8, the last Mantra is ' Om, Bhu/;, Bhuva^, Sva/£, I enter the SSvitri ; we meditate on that adorable light of divine Savitnj \vho may impel our thoughts.'
11,10,17- Rules for Entering Order of Ascetics. 275
15. It is declared in the Veda, ' Entering order after order, (man) becomes (one with) Brahman.'
' He who has passed from order to order, has offered
burnt oblations and kept his organs in subjection,
becomes afterwards, tired with (giving) alms and
(making) offerings, an ascetic.'
17. Such an ascetic (becomes one with) the in- finite (Brahman).
1 8. Before the sun sets, he heaps fuel on the
Garhapatya fire, brings the Anvaharyapa^ana fire (to
the spot), takes the flaming Ahavantya fire out (of
the Garhapatya), melts butter on the Garhapatya fire,
cleanses it (with Kusa. grass), takes four times (por-
tions of it) in the sacrificial spoon (called Sru/6), and
offers in the Ahavantya fire on which sacred fuel
has been heaped, (four times) a full oblation, (say-
ing), 'Om, Svaha!'
19. It is declared in the Veda that this (offering
is) the Brahmanvidhana (putting fuel on the sacred
fires for the sake of the universal soul).
20. Now in the evening, after the Agnihotra has
been offered, he scatters grass to the north of the
Garhapatya fire, places the sacrificial vessels in pairs,
the upper part turned downwards, on it, strews
Darbha grass to the south of the Ahavaniya fire
on the seat destined for the Brahman priest, covers
1 6. Manu VI, 34.
1 8. Anvaharyapa^ana is another name of the so-called Dakshi- wagni, in which the sacrificial viands are cooked. The cleansing of the butter (utpavana) is performed by taking hold of the ends of blades of Kma grass and dipping the bent middle part into the melted butter and then drawing it upwards. A full burnt oblation (pur»ahuti) consists of a whole spoonful. As four spoonfuls are to be taken out, it follows that four oblations are to be offered.
276 BAUDHAYANA. 11,10,17.
it with the skin of a black antelope, and remains awake during that night.
21. A Brahmawa who, knowing this, dies after
fasting during the night of Brahman and repositing
within himself the sacred fires, conquers all guilt,
even (that of) killing a Brahmawa.
22. Then he rises in the muhurta sacred to
Brahman, and offers the early Agnihotra just -at the
(appointed) time.
23. Next, after covering the (part of the altar
called) Pfzsh/y&ya and bringing water, he prepares
(an offering) to (Agni) Vaisvanara (which is cooked)
in twelve potsherds. That (well-)known Ish/i is
the last (which he performs).
24. Afterwards he throws the sacrificial vessels,
which are neither made of earth nor of stone, into
the Ahavaniya fire,
25. (And) throwing the two Ara^is into the
Garhapatya fire (with the words), ' May ye be of
one mind with us,' he reposits the sacred fires in
himself.
26. (Reciting the sacred text), ' O Fire, that body
of thine, which is fit for the sacrifice,' he inhales
the smell of (the smoke of) each fire thrice three
times.
2 7. Then, standing within the sacrificial enclosure,
(he says) thrice in a low voice and thrice aloud, ' Om,
BhM, Bhuva^, Sva^, I have entered the order of
ascetics, I have entered the order of ascetics, I have
entered the order of ascetics.'
