1 6. Here as well as above, III, i, 7, the Dekhan MSS. read siddhe/WM, ' begging cooked food,' instead of^siddhonMl
3. i. Compare for the whole Adhyaya, Apastamba II, 9, 21, 30-23, 2.
BAUDHAYANA. Ill, 3.
2. Those who cook (their food), and those who do not cook it.
3. Among them, those who cook (their food are
divided) into five subdivisions, (viz.) those who eat
everything which the forest contains, those who live
on unhusked (wild-growing grain), those who eat
bulbs and roots, those who eat fruit, and those who
eat pot-herbs.
4. Those who eat everything which the forest
produces are, again, of two kinds : they either sub-
sist on forest-produce generated by Indra, or on that
which has been generated from semen.
5. Among these, that which has been generated
by Indra (is the produce) of lianas, shrubs, creepers,
and trees. Fetching (that) and cooking it, they offer
the Agnihotra in the evening and in the morning,
give (food) to ascetics, guests, and students, and eat
the remainder.
6. That which is generated from semen is the
flesh (of animals) slain by tigers, wolves, falcons,
and other (carnivorous beasts), or by one of them.
Fetching (that) and cooking it, they offer the Agni-
hotra in the evening and in the morning, give
(shares) to ascetics, guests, and students, and eat
the remainder.
7. Those who eat unhusked grain only, fetch rice,
avoiding (husked) corn, boil it, offer the Agnihotra
both in the evening and in the morning, give
(food) to ascetics, guests, and students, and eat the
remainder.
8. Those who eat bulbs and roots, or fruit, or pot-herbs, (act) exactly in the same manner.
9. Those (hermits) who do not cook (their food are divided into) five (classes), Unma^rakas, Pra-
Ill, 3. HERMITS IN THE FOREST.
vr/tt&mis, Mukhenadayins, Toyaharas, and Vayu- bhakshas.
10. Among these, the Unma^akas (collect and
prepare their food), avoiding (the use of) iron and
stone implements,
ij. The Prawmasins take it with the hand,
12. The Mukhenadayins take it with the mouth (only, like beasts),
1 3. The Toyaharas subsist on water only,
14. And the Vayubhakshas (air-eaters) eat no- thing.
15. In this manner ten (different) initiations are
prescribed for hermits who follow the rule of Vi-
khanas (vaikhanasa).
1 6. He who has agreed (to obey) the Institutes
of his (order, shall wear) a staff, (shall keep) rigid
silence, and (shall) abstain from rash acts.
1 7. Hermits following the rule of Vikhanas (vai-
khanasa) are purified (from sin), and (especially)
those who abstain from food.
1 8. The sum of the rules applicable to all Brahma- Vaikhanasas (is as follows) :
19. ' Let him not injure (even) gadflies or gnats ;
let him bear cold and perform austerities ; let him
constantly reside in the forest, be contented, and
1 1. PravrfttSrin, i. e. he who eats food only which comes to him
accidentally.
15-17. These three Sutras are omitted in the commentary, bi
found in all the MSS. of the text.
18. Govinda proposes two explanations for the term brahma- vaikhanasa; he thinks that it may mean either brahmana vaikhanasa V hermits seen by Brahman,' . e. **£*#*+*" been revealed by Brahman, or • hemnts who are »*«"»!* caste.' The true sense, however, is probably 'a hermit strives) to (become one with) Brahman' (brahmartha* vaLkhanasa).
294 BAUDHAYANA. TIT, 3.
delight in (dresses made of) bark and skins,_(and in carrying) water (in his pot).'
20. 'A devotee shall first honour the guests
who have come to his hermitage at (dinner) time ;
he shall be sedulous in (worshipping) gods and
Brahma^as, in (offering) the Agnihotra, and in
practising austerities.'
21. 'A Brahmawa who has taken to forest-life, and
who has adopted this difficult (but) pure mode of
existence, which keeps him apart from wicked men,
which must never be given up, which is similar to
(that of the) beasts and birds, which allows the
collection of the necessaries of life for one day only,
and which necessitates the consumption of astringent
and bitter (food), never sinks low.'
22. '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 4.
1. Now if a student commits any act against his
vow, eats meat, or approaches a woman, whenever
any evil befals him,
2. He heaps fuel on the fire in the interior of the
house, scatters (Kara grass) around it, and performs
the ceremonies up to the end of the Agnimukha ;
then he offers oblations of clarified butter, (reciting
the following texts) : 'It was done by lust, lust does
22. See above, III, 2, 19.
4. i. The clause striyaw vopeyat, ' or approaches a woman,' is omitted by Govinda. The whole chapter is a supplement to the rules given above, II, i, i, 30-35, where some of the Vedic pas- sages mentioned here have already been given.
in, 4. PENANCES FOR A STUDENT.
it, to lust (belongs) all this, to him who draws me on,
SvahaY 'It was done by the internal organ, the
internal organ does it, to the internal organ (belongs)
all this, to him who draws me on, Svaha;' ' It was
done by passion, passion does it, to passion (belongs)
all this, to him who draws me on, Svaha;' ' It was
done by ignorance, ignorance does it, to ignorance
(belongs) all this, to him who draws me on, Svaha;'
' It was done by sin, sin does it, to sin (belongs)
all this, to him who draws me on, Svaha ;' * It was
done by wrath, wrath does it, to wrath (belongs) all
this, to him who draws me on, Svaha.'
3. That which begins with the muttering (of the
Vedic texts) and ends with the gift of a fee (con-
sisting of) a cow is known,
4. (Afterwards) he stays (during the night) behind
(i. e. to the west of) the fire, wrapping himself in the
skin of a black antelope, the neck of which is turned
towards the east and the hair of which is turned
outside.
5. When the day dawns, he drags himself away
from the hinder part (of the skin), goes to a bathing-
place, bathes (there) in the manner which is known,
(but) performs, while in the water, sixteen sup-
pressions of breath with the Aghamarshawa hymn ;
next he performs the known (ceremonies) up to the
worship of the sun, and afterwards goes to the house
of his teacher.
6. Let him know for certain that that is equally
(effective) as bathing (with the priests) at -the end of
a horse-sacrifice.
5. Govinda says that this manner of crawling out of the skin is symbolical of a new birth.
296 BAUDHAYANA. Ill, 5.
PRASNA III, ADHYAYA 5.
1. Now we will explain the rule of the most holy Aghamarsha^a.
2. He goes to a bathing- place and bathes (there).
Dressed in a pure dress let him raise, close to the
water, an altar, and moistening his clothes by one
(application of water), and filling his hand once (with
water), let him recite the Aghamarshawa hymn (in
the manner of his daily) private recitation.
3. (Let him repeat it) one hundred times in the
morning, one hundred times at midday, and one
hundred times or an unlimited number of times in
the afternoon.
4. When the stars have risen, let him partake of gruel prepared of one handful of barley.
5. After seven (days and) nights he is freed from
all minor sins (upapataka), whether they have been
committed intentionally or unintentionally, after
twelve (days and) nights (from all other sins) ex-
cepting the murder of a learned Brahma^a, the
violation of a Guru's bed, stealing gold, and drink-
ing Surd.
6. After twenty-one (days and) nights he over- comes even those (crimes) and conquers them.
5. i. Vasishtfa XXVI, 8.
2. Stha«/ila, ' an altar,' is a slightly raised mound of earth, which, according to Govinda, in this case must have the shape of the sun's disc. According -to the same authority the hand of the performer must remain filled with water as long as the recitation lasts, and the performer stands behind the altar facing the east.
5. Regarding the. prasrz'tiyjivaka, ' (subsisting on) gruel prepared from a handful of barley/ see below, III, 6.
Prask7tiyavaka. 397
7- He overcomes everything, he conquers all, he
obtains the reward of all sacrifices, he has bathed at
all sacred bathing-places, he has performed the vows
required for (the study of) all the Vedas, he becomes
known to all the gods, he sanctifies a company (of
Brahmarcas) by merely looking (at them), and his
undertakings are successful. Thus speaks Baudha-
yana.
PRASNA III, ADHYAYA 6.
1. Now if a man feels his conscience charged
with (evil) actions committed by himself, let him boil
for himself (alone), when the stars have risen, a
handful of barley, (and prepare) gruel (with that).
2. Let him not perform the Vai.rvadeva oblation with (a portion of) that,
3. Nor (shall) a Bali offering (be performed) on that (occasion).
4. Let him consecrate the barley before it is
boiled, while it is being boiled, and after it has been
boiled, with the (following) Mantras :
5. 'Thou art barley, thou art the king of grains,
thou art sacred to Varuwa and mixed with honey,
the sages have proclaimed thee an expeller of all
guilt and a means of purification.'
7. Govinda is of opinion that the words, 'thus speaks Baudhft- yana/ indicate that this part of the work has been composed by a pupil or some other person.
6. i. For the whole Adhyaya compare Vishwu XLVIII.
5. According to Govinda, Vamadeva is the ^\/'shi of these Man- tras. The phrase, 'Thou art sacred to Varu«a/is to be explained, according to Govinda, by the fact that offerings presented to Variwa frequently consist of barley. ' Honey ' means, according to some, ' sweet butter/ with which the dish is seasoned.
2Q8 BAUDHAVANA. Ill, 6.
'Ye barley-grains are clarified butter and honey,
ye barley-grains are water and ambrosia. May you
remove my guilt and all my sins : '
' Those committed by words, by acts, and by evil
thoughts ; ill-fortune and the night of all-destroying
time, — all that avert from me, ye barley-grains.'
' (From the sin of eating) food which had been
worried by dogs or pigs, or which had been defiled
by crows and impure men, from the sin of disobedi-
ence towards mother and father, — from all that purify
me, ye barley-grains.'
' From the dreadful (guilt of) mortal sins and of
the crime (of serving) a king, from the wrong done
to infants or aged men, from (the guilt) of stealing
gold, of breaking my vows, of sacrificing for an un-
worthy man, of speaking evil of Brahmawas,— from
all that purify me, ye barley-grains.'
' From (the sin of eating) the food of many men,
of harlots and of .Sudras, of (partaking of) funeral
dinners and of (the food given by) persons who are
unclean on account of a death or a birth, of that
given by thieves, or at a funeral sacrifice offered to
one who lately died, — from all that purify me, ye
barley-grains.'
6. (While the barley) is being boiled, he must
protect it (and recite the text), 'Adoration to Rudra,
the lord of created beings; pacified is the sky;'
the Anuvaka (beginning), ' Give strength ; ' the five
sentences (beginning), ' The gods who are seated in
front, led by Aghi ;' the two (texts), ' Do not hurt
6. The Anuvaka meant is Taitt. Sawhitd I, 2, 14. The five sentences are found, ibid. I, 8, 7, i. Regarding the text m£ na- stoke, ' do not hurt our offspring,' see above, III, 2, 9. The last
PRASfl/TIYAVAKA.
our offspring/ (and) 'The Brahman -priest among the gods.'
7., Having purified himself (by sipping water, &c.),
he shall eat a little of the boiled (mess), after pouring
it into (another) vessel.
8. Let him offer it as a sacrifice to the soul,
(reciting the text), ' May the gods, who are born
from the internal organ and joined to the internal
organ, who are very strong, whose father is Daksha,
protect us (and) guard us; adoration to them, to
them Svahl'
9. Let him who desires intelligence (subsist on such food) during three (days and) nights.
10. A sinner who drinks it during six (days and) nights becomes pure.
11. He who drinks it during Severn (days and)
nights is purified from (the guilt of) the murder of
a learned Brahma#a, of violating a Guru's bed, of
stealing gold, and of drinking Sura.
12. He who drinks it during eleven (days and)
nights, removes even the sins committed by his
ancestors.
1 3. ' But he who during twenty-one days (drinks
gruel made) of barley-grains which have passed
through a cow, sees the Gawas and the lord of the
Gawas, sees the goddess of learning and the lord of
learning.' Thus speaks the venerable Baudhayana.
