5. The term A'akra^ara is derived from going by turns (to the houses of rich men).
6. We will explain those (above-mentioned means of livelihood) in their proper order.
7. They are nine, (viz.) Shawmvartanl, Kauddali,
Dhruva, Samprakshalani, Samuha, Palanl, SilonMa.,
Kapota, and Siddho;1Ma.
27. Govinda is uncertain if the term brahmabha^ana, ' the vessel of Brahman,' refers to the alms-bowl or to the body of the ascetic. Probably both are meant, and the Sutra is intended to prescribe the frequent recitation of the Vyahr/tis in addition to the syl- lable Om.
1. 5. Govinda says that ^Takra^ara is another name for Yayavara, and that anukrama£ara«a, ' going by turns,' means going successively to the houses of Brahma«as, Kshatriyas, and Vaijyas.
7. The terms left untranslated are fully explained in the next
Ill, I. WAYS OF LIVING FOR HOUSEHOLDERS. 285
8. (In addition) to these there is a tenth way of living, viz. forest-life.
9. (If he desires to adopt) any of the nine ways of living,
10. He causes the hair of his head, his beard, the
hair on his body, and his nails to be cut, and besides
gets ready (the following objects),
11. (Viz.) the skin of a black antelope, a water-
pot, a staff, a yoke for carrying burdens, (and)
a sickle.
12. He desires to go forth, after having offered a Traidhataviya (offering) or a Vaisvanarl (ish/i).
13. Now on the (following) morning, after the
sun has risen, he makes the sacred fires burn
brightly, melts butter on the Garhapatya fire,
cleanses it (with Kusa. grass), heats the (spoons
called) Sru£ and Sruva, cleans (them), takes out
four (spoonfuls of butter) in the Sru^, and offers
the Vastoshpatlya (oblation) in the Ahavaniya fire
according to (the rules of his) Sutra.
chapter. All the MSS. read kauntali for kauddali, which occurs in the commentary alone.
11. The vivadha, 'a yoke for carrying burdens,' consists usually of a bamboo pole, to the ends of which two ropes are attached for fastening the loads. Kuth'ahari, ' a sickle/ seems to be the name of a particular kind of sickle, since Govinda explains it by vasa- vaj&sanadatram. He adds that the term includes ' a spade ' (kud- dala) and other implements.
12. The meaning is that on the evening before his departure from the old home he is to offer the Traidhataviya-homa. Accord- ing to the -Srauta-sutras (see the Petersb. Diet s. v. traidhatavi) the latter offering always occurs at the end of a great sacrifice. Hence it is appropriate for a person who wishes to begin a new mode of life.
13. This is the leave-taking from the old dwelling.
286 BAUDHAYANA. Ill, i.
14. Having recited the Puronuvikya (verse), 'O
lord of the dwelling, permit us,' &c., he offers (the
oblation) with the Ya^ya verse, ' O lord of the
dwelling, with thy kind company,' &c.
1 5. Some (declare that) every 'person who has kindled the sacred fires (shall offer these Homas).
1 6. Others (say that) a Yayavara alone (shall do it).
1 7. After departing (from his house), Ke stops at
the extremity of the village, or at the extremity of
the boundary of the village, builds there a hut or
a cottage, and enters that.
1 8. Let him use the skin of the black antelope
and the other (objects) which he has prepared for
the several purposes which they are intended to
serve.
19. Known (is) the (duty of) serving the fires ;
known (is) the (duty of) offering the new and full
moon sacrifices ; known (is) the successive perform-
ance of the five Mahaya^was ; it is seen that the
vegetables, which have been produced, are offered.
20. He hallows those (vegetables), either (reciting
the text)/ I offer what is agreeable to all the gods,'
or silently, and cooks (them).
14. The two verses occur Tailtiriya Saffzhita" III, 4, ro, i. It is specially mentioned by Sa"ya#a that the two verses have to be recited by an Agnihotrin on departing from his home.
1 7. Ma/fca, ' a cottage,' is, according to Govinda, a house resting on many posts or pillars, while ku/t is the simple shed with four posts and a roof of leaves.
19. The last clause, probably, is meant to prescribe a simpler form of the Vauvadeva.
20. Govinda adds that the meaning is that the sacrificer shall eat the boiled rice in silence.
Ill, 2. MODES OF SUBSISTENCE FOR HOUSEHOLDERS. 287
21. For such (a man the duty of) teaching, sacri-
ficing for others, accepting gifts, and (performing)
other sacrifices (than those mentioned) ceases.
22. (The use of) sacrificial food fit to be eaten during the performance of a vow is seen ;
23. That is as follows : (his food may be) mixed
with clarified butter or sour milk, (it must) not
(contain) pungent condiments or salt, nor meat,
nor (be) stale.
24. (He shall remain) chaste, or approach (his wife) in season.
25. (It is necessary) to have the hair of his head,
his beard, the hair on his body, and his nails cut on
each Parva day, and the rules of purification (are
obligatory on him).
26. Now they quote also (the following verses) :
' Two kinds of purification, which the .Sish/as reve-
rentially practise, are mentioned in the Veda, —
external (purification), which consists in the removal
of impure stains and foul smells, and internal (purifi-
cation), which consists in the abstention from injuring
live creatures.'
27. 'The body is purified by water, the under-
standing by knowledge, the soul of beings by ab-
stention from injuring, (and) the internal organ by
truth.'
PRASNA III, ADHYAYA 2.
i. As regards (the mode of subsistence called) Sha?z«ivartan!, (that) is (as follows) :
21. Govinda adds that the obligation of performing other merito- rious deeds, such as digging wells and tanks (purta), also ceases. 27. VasishMa III, 60.-
288 BAUDHAYANA. Ill, 2.
2. He cultivates six Nivartanas (of) fallow (land) ;
he gives a share to the owner (of the soil), or. solicits
his permission (to keep the whole produce).
3. Let him plough before breakfast with two
bulls whose noses have not been pierced, not
striking (them) with the goad, (but) frequently
coaxing (them).
4. If he cultivates six Nivartanas in this manner
(and subsists thereby), that is (the mode of living
called) Shawwivartanl (subsistence on six Nivar-
tanas).
5. (As regards the mode of subsistence called)
Kauddali, he digs up (the soil) near a water(-course
or tank) with a spade, a ploughshare, or a pointed
piece of wood, sows seed, (and) grows bulbs, roots,
fruit, pot-herbs, and vegetables.
6. (If he thus) cultivates (land) with a spade (and
lives on its produce), that is the (mode of life called)
Kauddall (subsistence by the spade).
7. He who lives by the (mode of subsistence
called) Dhruva, wraps up his head in a white dress
(saying), ' For the sake of welfare I wrap thee up,
O head,' (and) takes the skin of a black antelope
(with the words), ' (Thou art) spiritual pre-eminence,
(I take thee) for the sake of spiritual pre-eminence ;'
the Pavitra (reciting) the Ablinga texts ; the water-
pot (saying), ' Thou art strength, (I take) thee for
2. 2. A Nivartana is a measure of 4000 square hastas, the ancient equivalent of the modern Bigha.
3. Identical with II, 2, 4, 21.
6. Govinda says that according to some the following cere- monies need only be performed when one goes out begging for the first time, while others insist on their being performed daily.
7. The Manastokiya, i.e. the text beginning 'ma nas toke,'
111,2. Modes of Living for Householders. 289
the sake of strength ;' the yoke for carrying burdens
(saying), ' Thou art grain, (I take) thee for the sake
of prosperity;' the staff (saying), ' (Thou art) a friend,
protect me.'
8. On leaving (his hut), he mutters the Vydhmis,
and (afterwards the verse used for) hallowing the
quarters of the horizon, ' May the earth, the middle
sphere, the sky, the constellations, and all the
quarters of the horizon, fire, air, and sun, (may all
these) deities protect me on my road.'
9. Because, after muttering the Manastoktya (text)
and entering the village, he shows himself with the
yoke (on his shoulder) at the door of each house,
they call it ' showing oneself.'
10. Because, if every (other) livelihood fails, he
persistently (dhruvam) supports himself by this
(mode of living), it is called Dhruva (the un-
changeable).
11. (As regards the mode of life called) Sampra-
kshalani, (if, in order to show that) there is no
waste of the vegetable (substances) obtained nor
occurs repeatedly in the Taittirtya-veda, e. g. Taitt. Sawhita III, 4, ii, 2. Govinda adds that the beggar must remain silent, and not stop longer at each door than the time required for milking a cow.
10. Both the text and the scanty commentary on this Sutra are corrupt. K. reads, vrriter vrritair av&rtayaw tayaiva tasya dhruvaw varttayatiti dhruveti parikfrtitS; D. vrrite vrritair avarttitha, &c. ; M. vrrite vrriter avrritiyim avr/ttaya»z tathaiva tasySA ddhrivam varttamdn^d iti, &c. ; C. I. vrriter writer SvartSySm Svartayam tathaiva tasy&w dhruvaw vartanad iti, &c. The Telugu copy omits the text. From the commentary it is clear that Govinda read at the beginning of the Sutra ' vrriter vrriter/ and the Telugu copy proves that ' tayaiva ' is the correct reading. I restore the Sutra conjecturally, as follows, vrriter vrriter avarttSyaw tayaiva tasya dhruva/» vartanad iti dhruveti parikfrtita1.
xi. I read, samprakshilaniti I utpannanam oshadhinam prakshe-
2QO BAUDHAYANA. Ill, 3.
any hoarding, he turns the dishes, after washing
them, upside down, (that is the livelihood called)
Samprakshalani (living by washing).
12. As to the (mode of subsistence called) Sa-
muha, (if) he sweeps up (grain) with a broom in
permitted places where (grain-bearing) plants are
found, either on a road or in fields the access to
which is not obstructed (by hedges), and lives on
(what he has thus obtained), that (livelihood is called)
Samuha" (living by sweeping).
13. As to the (mode of life called) Pilani, it is
also named Ahiwsaka (not hurting), and the follow-
ing (definition) is given. (If) he tries to obtain
from virtuous men husked rice or seeds, and main-
tains (himself) thereby, that (is the mode of subsist-
ence called) Palanl.
14.. As to the (mode of life called) S\\onkh&, (if)
he gleans single ears in permitted places where
(grain-bearing) plants grow, on a road or in fields
the access to which is not obstructed, and supports
himself by (these) gleanings, (collected) from time
pa»a*» nastlti ni£ayo va bha^anini sawprakshalya nyutg'ayatiti samprakshalani n M. has nasti ni£ayo va, and C. I. reads also ni&iyo and omits ' vaV The Dekhan MSS. have nistiti £ayo va\ The description is not very clear; but it seems that a person who lives by the Samprakshalani vri'tti must obtain grain and vegetables by begging in such quantities as will suffice for one meal, and prove by the way in which he treats his dishes that he has neither wasted his food nor any store remaining.
13. The translation of this Sutra is merely tentative, as the two MSS. of the commentary omit the text, and contain only a frag- ment of Govinda's explanation. The latter seems to have differed from my interpretation. The text, as given by the other MSS., runs as follows: palantty [pali°, MSS.] ahiflzsakety evedam uktam bhavati [°tfti, M.] tushavihina/ws ta«</ulan ikkhzti. sa^anebhyo bi^ani va {^a, D.] palayatiti palant [phala0, phalani, M. ; palin6, K. D.]
Hi, 3- Hermits in the Wood. 29!
to time, that (is the mode of subsistence called) S\\onkk$i (gleaning).
15. As to the (livelihood called) Kapota, (if) he
picks up with two fingers single grains in permitted
places, where (grain-bearing) plants grow, either
on the road or in fields the access to which is not
obstructed, that (is called), because he acts like a
pigeon, Kapota (pigeon-life).
1 6. As to (the mode of life called) Siddhow^a, (if)
tired with the (other) ways of subsistence, he asks,
because he has become old or diseased, virtuous
men for cooked food, that (is the livelihood called)
Siddho»/£M (gleaning cooked food).
17. If (he adopts) the latter, he must reposit (the
sacred fires) in his soul and behave like an ascetic,
except (in using) the cloth for straining water and
(wearing) a reddish-brown dress.
1 8. If he subsists on the produce of the forest,
(the fruits) of trees, creepers, and lianas, and of
grasses, such as wild millet (jyamaka) and wild
sesamum, that (is called) forest-life.
19. Now they quote also (the following verse) :
'Moving about with the beasts, dwelling together
with them, and maintaining oneself in a manner
similar to theirs, that is clearly the road to heaven.'
PRASNA III, ADHYAYA 3.
i. Now the hermits in the wood belong to two classes,
15. Govinda mentions a varia lectio not found in our MSS., kapo- tavatsawdaflwinf, ' because he pecks Kke a pigeon.'
