21. The night during which the ascetic keeps watch near the fires is called ' the night of Brahman.'
25. The Arams are the two pieces of wood used for producing fire by friction, Taittiriya Sawhita I, 3, 7, 1-2.
Ii, 10,17. Rules for Entering Order of Ascetics. 277")
28. It is declared in the Veda, ' The gods are trebly true.'
29. (Finally) he pours out as much water as will
fill his joined hands, (saying), ' I promise not to
injure any living being.'
30. Now they quote also (the following verse) :
1 An ascetic who roams about after having given a
promise of safety to all living beings, is not threat-
ened with danger by any creature.'
31. (Henceforth) he must restrain his speech.
32. He grasps his staff, (saying), ' (Thou art my) friend, protect me.'
33. He takes the rope, (reciting the verse), ' The brilliant light,' &c.
34. He takes the cloth for straining water, (re-
citing the text), ' With which means of purification
the gods,' &c.
35. He takes the waterpot, (reciting the verse),
'Through that light, by which the gods rose on
high/ &c.
36. He takes the alms-bowl, (reciting the Vya- hr/tis).
37. Taking with him the staves, the rope, the
28. Taittiriya Ara«yaka II, 18, 6.
29. All gifts must be confirmed by a libation of water, which in other cases is poured into the hand of the recipient. The cere- mony proves more clearly even than the numerous other passages of the Smr/tis, in which ascetics are exhorted to abstain from injuring living beings, that the so-called ahiwsa doctrine is not of Buddhistic, but of Brahmanical origin.
30. Vasish/Aa X, 1-2. 31- Gautama III, 17- 33. Taittiriya Brahma«a III, 7, 8, r.
35. Taittiriya Saywhita V, 7, 2, 2.
37. The Surabhimati occurs Taittiriya Brahmawa III, 9, 7. 5- For the other texts named, see above, II, 4, 7, 2. The Tarpa«a has been fully described above, II, 5, 9-10-
278 BAUDHAYANA. 11,10,17.
cloth for straining water, the waterpot, (and) the
alms-bowl, he goes where water (is to be obtained),
bathes, sips water, (and) washes himself, (reciting the
verses called) Surabhimati, Ablingas, Varuwis, Hira-
wyavar/zas, and Pavamanis. Entering the water, he
performs sixteen suppressions of the breath, (mentally
repeating) the Aghamarshawa hymn, ascends the
bank, wrings out his dress, puts on another pure
dress, sips water, takes the cloth for straining,
(saying), ' Om, Bhu/z, Bhuva/*, Sva//,' and performs
the Tarpawa (with the following texts), ' Om, Bho4,
I satiate/ ' Om, Bhuva/z — , Om, Sva/* — , Om,
Maha/^ — , Om, Ga.na.Ji — , Om, Tapa/J — , Om,
Satyam — .'
38. He takes up as much water as his joined
hands will hold for the manes, (and satiates them
with it) exactly in the same manner as the gods,
(saying), ' Om, BhM Svadha, Om. Bhuva^ Sva-
dha,' &c.
39. Then he worships the sun, (reciting) the two verses (which begin), ' Ud u tyam /fcitram/ &c.
40. (Saying), ' Om, this (syllable Om), forsooth, is
Brahman ; this (syllable) which sheds warmth is
light; this which gives warmth is the Veda ; this
must be known as that which sheds warmth;' he
thus satiates the soul (and afterwards) worships
the soul (with these texts), ^ The soul (is) Brahman,
(is) light:
38. ' In the same manner as the gods,' i. e. \vichout passing the sacred string over the right shoulder. — Govinda.
40. The Gujarat and Dekhan MSS., including K., place after the first Om two additional Mantras, 'Brahman (is) Om; this universe (is) Om.' The object of the Mantras given in the Madras MSS. is to identify the Prarcava with the Brahman, the sun, and the Veda.
II, io, iS. RULES FOR AN ASCETIC.
41- Let him repeat the Sivitrt one thousand
times, or one hundred times, or an unlimited number
of times.
42. (Saying), ' BhM, Bhuva^, Suva/fc/ he takes up the cloth for straining, (and) fetches water.
43. Let him not, (at any period) after that
(moment), sip water which has not been drawn up
(from a well and the like), which has not been
strained, and which has not been completely
cleansed.
44. Let him not wear any longer a white dress.
45. (He may carry) one staff or three staves.
PRASNA II, ADHYAYA 10, KAJVDIKA 18.
1. Now the following vows are (to be kept by an ascetic) :
2. Abstention from injuring living beings, truth-
fulness, abstention from appropriating the property
of others, continence, (and) liberality.
3. There are five minor vows, (viz.) abstention
from anger, obedience towards the Guru, avoidance
of rashness, cleanliness and purity in eating;
4. Now (follows the rule for) begging. Let him
43. ManuVI, 46. Apariputabhi^, 'which has not been com- pletely cleansed,' probably refers to the so-called dr/'sh/ya1 pari- pavana, ' carefully looking at it in order to see if any living being remain* in it.'
18. 2. The five vows (vratas) named here are the principal ones. As to the vow of ' liberality ' Govinda remarks that though the ascetic possesses no * store ' and no property in the ordinary sense of the word, still he can have books and give those away.
3. ' Avoidance of rashness/ i. e. committing any act which might destroy life.
4. ' When the Vawvadeva offering has been finished,' i.e. when people have had their dinner; see also Vasish/Aa X, 7.
280 BAUDHAYANA. II, 10, 18.
ask Brihmawas, both those who have houses (.rallna)
and those who lead a wandering life (yayavara),
for alms, when the Vaisvadeva offering has been
finished.
5. Let him ask (for it), prefacing (his request with the word) Bhavat
6. Let him stand begging no longer than the time required for milking a cow.
7. When he returns from begging, he lays (the
alms) down in a pure place, washes his hands and
feet, and announces (what he obtained) to the sun,
(reciting the text), ' Ud u tyam ^itram,' &c. He
(also) announces it to Brahman (with the text), ' The
first-born Brahman/ &c.
8. It is declared in the Veda, ' After the Brah-
madhana the sacrificer himself (contains) the sacri-
ficial fires. His respiration (prawa, represents) the
Garhapatya fire, the air that goes downwards
(apana, represents) the Anvaharyapa-£ana (or Dak-
shiwa) fire, the circulation in the body (vyana, repre-
sents) the Ahavaniya fire, the cerebral circulation
(udana) and the abdominal circulation (samana,
represent) the Sabhya and Avasathya fires. These
five fires are abiding in the soul. He (therefore)
offers (the oblations) in the soul alone.'
9. ' This sacrifice, offered in the soul, which is
located in and based on the soul, leads the soul to
happiness.'
10. Giving, compassionately, portions (of his food) to the living beings, and sprinkling the re-
7. The second text occurs repeatedly in the Taittiriya-veda, e.g. Taittiriya Ara«yaka X, i, 10.
8. Regarding the Brahmadha'na, see above, II, 10, 17, 19.
II, io, i8. RULES FOR AN ASCETIC. 2&I
mainder with water, he shall eat it as if it were a medicine.
11. After he has eaten and sipped water, he
mutters (the texts), ' Out of darkness we,' &c., (and),
' My speech resides in the mouth,' &c., and worships
the sun with the (verse called) Gyotishmatl.
12. Let him eat food, given without asking,
regarding which nothing has been settled before-
hand and which has reached him accidentally, so
much only as is sufficient to sustain life.
13. Now they quote also (the following verses) :
1 Eight mouthfuls (make) the meal of an ascetic,
sixteen (that) of a hermit in the woods, thirty-two
(that) of a householder, an unlimited (quantity that)
of a student.'
14. 'Alms (may) either (be obtained) from (men
of) the three castes, or the food (given) by a single
Brahmawa (may be eaten) ; or (he may obtain food)
from (men of) all castes, and not (eat) that given by
a single Brahmawa.'
1 5. Now they quote (the following special rules)
for the case that the teachers explain (the doctrine)
of the Upanishads : ' Diligently standing (in the
day-time), keeping silence, sitting (at night) with
crossed legs, bathing three times a day, and eating
11. The first text occurs frequently in the Taittirijra-veda, e.g. Taittinya Sawhita IV, i, 7, 4; the second, Taittiriya Ara«yaka X, 72. The Gyotishmaii is, according to Govinda, the first of the two Mantras quoted.
12. According to Govinda this verse gives the opinion of ' some' teachers, not the author's. AsawkAptam,' regarding which nothing has been settled beforehand/ indicates, according to Govinda, that the ascetic must not even mentally determine what he is going to eat.
13. See above, II, 7, 13, 7.
282 BAUDHAYANA. II, 10, 18.
at the fourth, sixth, or eighth (meal-time only), he
shall subsist entirely on (rice) grains, oil-cake, food
prepared from barley, sour milk, (and) milk.'
16. It is declared in the Veda, 'On that (occasion)
he shall rigidly keep silence ; pressing the teeth
together he may converse, without opening his
mouth, as much as is necessary with teachers deeply
versed in the three Vedas (and) with ascetics pos-
sessing a great knowledge of the scriptures, not with
women, nor when he would break (his vow).'
1 7. (Let him keep) only one of (the rules which
enjoin) standing (in the day-time), rigid silence, and
sitting (at night) with crossed legs ; let him not keep
all three together.
1 8. It is declared in the Veda, ' And he who has
gone there may eat, in times of distress, a small
quantity of the food prescribed by his vow after
(having partaken of other dishes), provided he does
not break (his vow)/
19. ' Eight (things) do not cause him who is intent
on standing (in the day-time), keeping rigid silence,
sitting (at night) with crossed legs, bathing three
times a day, and (eating) at the fourth, sixth, or
eighth meal-time only, to break his vow, (viz.)
water, roots, clarified butter, milk, sacrificial food,
the wish of a Brclhmawa, an order of his teacher,
and medicine.'
20. Let him mutter the (Mantras which must be
1 8. 'The meaning is, that in times of distress, having partaken at his pleasure (of other food), he may afterwards eat of one (of the substances mentioned above, viz.) rice-grains and the rest.'— Govinda.
19. All the MSS. except M. have snana, ' bathing,' instead of sthana, ' standing (in the day-time)/ though the reading is clearly wrong.
II, 10, i8. RULES FOR AN ASCETIC. 283
recited at the) Agnihotra, in the evening and in the morning,
21. After performing his evening devotions by
(reciting the verses called) Vanmis, and his morning
devotions by (reciting the verses called) Maitrls.
22. 'An ascetic shall keep no fire, have no house,
no home, and no protector. He may enter a village
in order to collect alms, and emit speech at the
private recitation of the Veda/
23. 1 1 is declared in the Veda, ' Limited in number
are the Tfrk-verses, limited in number are the Samans,
limited is the answer (of the Adhvaryu priest).'
24. ' Thus (an ascetic) shall not give up the Veda,
(but live), until he is liberated from the body, at the
root of the tree.'
25. 'The tree (is) the Veda; the syllable Om is
its root ; the syllable Om is the essence of the
Veda.'
26. ' Meditating on the syllable Om, he becomes
21. The Maitris occur Taitt. Sa/whita III, 4, 11, 5, and the Varums follow them immediately.
22. Apastamba II, 9, 21, 10.
23. This and the next Sutras are intended to teach that ascetics may limit their private recitation to the repetition of the pranava, ' the syllable Om.' According to Govinda the passage of the Veda quoted refers originally to the A!aturhotaraA, which the Taittiriya Brahmawa II, 2, i, 4, and III, 12, 5, i identifies with the Brahman, and where the pratigara, the answer of the Adhvaryu priest, is ' Om hota/;' (Aitareya Brahma»a V, 25),
24. I have taken vr/kshamulikovedasawnyasi 10 stand for vri- kshamuliko avedasa»<nyasf. For the vedasawnyasa, 'giving up the Veda,' is not permitted to an ascetic ; see e. g. Va?ish///a X, «t. But even without the negative particle vedasawnydst may convey a sense not opposed to the general teaching of the Smmis. For it may be taken to mean ' abandoning (the recitation of other portions of) the Veda.'
284 BAUDHAYANA. Ill, i.
fit (to be united with) Brahman.' Thus spake the lord of created beings.
27. Let him cleanse the vessel of Brahman with the seven Vyahr/tis.
PRASNA III, ADHYAYA 1.
1. Now, therefore, (we will speak) of those who
desire (to fulfil) the duties of .Salinas (dwellers in
houses), Yayavaras (wanderers), and A'akra/fe.ras
(circle-goers), who subsist by nine (different) means
of livelihood.
2. The term 'livelihood' (wztti) is used because they subsist thereby (tadvartanat).
3. The word .Sallna (is used) because they dwell in houses (sala).
4. To be a Yayavara (means that one) goes on
by means of a most excellent livelihood (vrzttya
varaya yati).
