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PRASNA II, ADHYÂYA 1, KANDIKÂ 2 
1. Now (follow the offences) causing loss of caste (patanîya), 1
2. (Viz.) making voyages by sea, 2
3. Stealing the property of a Brâhmana or a deposit,
4. Giving false evidence regarding land,
5. Trading with merchandise of any description (whether forbidden or not),
6. Serving Sûdras,
7. Begetting a son on a female of the Sûdra caste, 7
8. And becoming thereby her son. 8
9. (For those who have) committed one of these (offences the following
penance is prescribed); 9
10. 'They shall eat every fourth meal-time a little food, bathe at the time
of the three libations (morning, noon, and evening), passing (the day) standing
and (the night) sitting. After the lapse of three years they throw off their
guilt.' 10
11. 'A Brâhmana removes the sin which he committed by serving the black race
during one day and one night, if he bathes during three years at every fourth
meal-time.' 11
12. Now (follow) the minor offences, entailing loss of caste (upapâtaka), 12
13. (Viz.) intercourse with females who must not be approached (agamyâ,
e.g.) cohabitation with the female friend of a female Guru, with the female
friend of a male Guru, with an Apapâtra woman, and a female outcast, following
the profession of medicine, sacrificing for many, living by (performances on)
the stage, following the profession of a teacher of dancing, singing and acting,
tending cows and buffalos, and similar (low occupations, as well as)
fornication. 13
14. The expiation (prescribed) for these (offences is) to live as an outcast
during two years. 14
15. Now (follow the offences) which make men impure (asukikara), 15
16. (Viz.) gambling, performing incantations, subsisting by gleaning corn
though one does not perform an Agnihotra, subsisting by alms after one has
finished one's studentship, living, after that has been finished, longer than
four months in the house of one's teacher, and teaching such a (person who has
finished his studentship), gaining one's livelihood by astrology and so forth. 16
17. But the expiation of these (offences is to perform penances) during
twelve months, during twelve fortnights, during twelve times ten days, during
twelve se’nnights, during twelve times three days, during twelve days, during
six days, during three days, during a day and a night, during one day, in
proportion to the offence committed. 17
18. Now outcasts shall live together and (together) fulfil their duties,
sacrificing for each other, teaching each other, and marrying amongst each
other. If they have begot sons, they shall say to them, 'Depart from among us;
thus you will again reach the Âryas.' 18
19. For the organs do not become impure together with the man.
20. (The truth of) that may be learned from this (parallel case); a man
deficient in limbs begets a son who has the full number of limbs.
21. Hârîta declares that this is wrong.
22. For wives may be (considered) similar to the vessel which contains the curds (for the sacrifice). If one makes impure milk
curdle in a milk-vessel and stirs it, the Sishtas do not use the (curds thus
produced) for sacred rites.
23. In like manner no intercourse can be held with that (offspring) which is
produced from impure seed.
24. If they desire it, (they may perform) a penance,
25. (Viz. in the case of males) the third part (of the penance prescribed)
for crimes causing loss of caste (patanîya); for females the third part (of
that). 25
26. Now they quote also (the following verse): 'If he applies sesamum to any
other purpose, but food, anointing, and charitable gifts, he will be born again
as a worm and, together with his ancestors, be plunged into the ordure of dogs.' 26
27. He who sells sesamum, forsooth, sells his ancestors; he who sells rice,
forsooth, sells his life; he who gives away his daughter, making a bargain,
forsooth, sells portions of his spiritual merit.
28. Grass and wood, in its natural state, may be sold. 28
29. Now they quote also (the following verse): 'Animals that have teeth in
one jaw only, as well as minerals excepting salt, and undyed thread, these, O
Brâhmana,
are the goods which thou art permitted to sell.' 29
30. (If he has committed) any offence excepting a 30
mortal sin (pâtaka) he may either give to a learned Brâhmana (anûkâna) a
hairy cow of brown or red-dish colour, after sprinkling her with clarified
butter and scattering black sesamum seeds over her;
31. Or (he may offer burnt oblations), reciting the Kûshmândas, during
twelve days, 31
32. '(Thus) he will be freed. from the guilt (of any crime that is) less
(heinous) than the murder of a learned Brâhmana.'
33. If one is accused of a mortal sin (pâtaka), a Krikkhra (penance must be
performed by the accused). 33
34. The accuser (shall perform) that (Krikkhra penance during) a year. 34
35. 'He who during a year associates with an outcast, becomes (likewise) an
outcast; not by sacrificing for him, by teaching him or by (forming) a
matrimonial (alliance with him), but by using the same carriage or seat.' 35
36. The penance for eating impure substances is to fast until the entrails
are empty. That is attained in seven (days and) nights. 36
37. (Subsisting on) water, milk, clarified butter, (and) fasting,--each for
three days,--(and taking the three fluids) hot, that is a Taptakrikkhra penance. 37
38. (Eating) during three days in the morning only, during the (next) three
days in the evening only, (subsisting) during (another) three days (on) food
given unasked, and fasting during three days, (that is) a Krikkhra penance. 38
39. (If the period of twelve days is divided into) three (periods of) four
days, that is the Krikkhra penance of, women, children, and aged men. 39
40. If (observing the rule given) above one eats (at each meal) so much only
as one can take at one (mouthful), that is an Atikrikkhra penance. 40
41. (If one) subsists on water only, that is a Krikkhrâtikrikkhra, the third
(in the order of the Krikkhra penances). 41
42. During a Krikkhra penance (the following rules must be followed, viz.) to
bathe at morn, noon, and evening, 42
43. To sleep on the ground,
44. To wear one garment only, to shave the hair of the head, of the beard,
and of the body, and to clip the nails.
45. The same (rules apply) to women except (that referring to) shaving the
head.
Footnotes
217:1
2. Âpastamba I, 7, 21, 7-11.
217:2
Govinda explains samudrasamyânam, 'making voyages by sea,' by 'voyaging by
means of ships to another continent (dvîpa).'
218:7
The MSS. from Gugarât and the Dekhan read instead of-this and the next Sûtras,
yaska sûdrâyâm abhipragâyate tadapatyam ka bhavati, 'and he who begets
(offspring) on a Sûdra female, and thereby becomes her son.'
218:8
Govinda explains the Sûtra as a prohibition against allowing oneself to be
adopted by a Sûdra (sûdraputrabhâvah | tavâham putro ’smîty upagîvanam).
218:9
The Dekhan and Gugarât MSS. again have a different reading, teshâm to
nisveshah, 'but the atonement of these offences (is as follows).'
218:10
Âpastamba I, 9, 25, 10. All the MSS. read in the last pâda 'tribhir varshais
tad apahanti pâpam.' The correct reading is that given by Âpastamba loc. cit.,
'tribhir varshair apa pâpam nudante.'
218:11
Âpastamba I, 9, 27, 11. Govinda explains the Sûtra as referring to
cohabitation with a female of the 'black race.' By the latter term he
understands a Kândâlî, adding that others believe p. 219
a Sûdra female to be intended. It is, however, more probable that Baudhâyana
took the verse to forbid twice-born men to serve Sûdras.
219:12
Âpastamba I, 7, 21, 9.
219:13
Gautama XXI, is. In explanation of the term agamyâ, a female who must not be
approached,' Govinda quotes Nârada XII, 73-74, and he takes the four classes of
females, who are specially mentioned, not as examples illustrating the term
agamyâ, but as not included in and additional to the latter. Physicians and the
other professional men enumerated are usually not mentioned among the
upapâtakins,
but occur in the lists of those whose gifts must not be accepted, and of those
who defile the, company at a funeral dinner, eg. Vasishtha III, 3; XIV, 2, 3,
11. The expression 'sacrificing for many' (grâmayâganam) appears to be a
description of the so-called 'Yagamâna Vritti, by which the modern Bhattagîs,
or priests who officiate for hire, subsist. In explanation of the term
nâtyâkâryatâ,
'following the profession of teaching dancing, music, and acting,' Govinda says
that 'instruction in the works of Bharata, Visâkhila, and others' is intended.
Baudhâyana no doubt intends to forbid the instruction of professional dancers
and actors in actual works on their art, such as the nâtya-sûtras mentioned by
Pânini.
219:14
'To live as an outcast, i.e. to subsist by begging.'--Govinda.
220:15
Âpastamba I, 7, 21, 12-19; I, 10, 29, 15.
220:16
Govinda is probably right in asserting that the word ka, 'and (so forth),' is
intended to include other not-named offences.
220:17
Âpastamba I, 10, 29, 17-18.
220:18-23.
Âpastamba I, 10, 29, 8-14.
221:25
I.e. males shall live, according to the rules given above in Sûtras 10-11,
during one year, and females during four months.
221:26
Vasishtha II, 30.
221:28
Âpastamba I, 7, 21, 2.
221:29
The permission to sell 'stones' or minerals contradicts Vasishtha II, 24.
221:30
Regarding the definition of the term 'anûkâna,' see above, I, 11, 21, 13.
222:31
Regarding the efficacy of the Kûshmânda texts, see eg. Gautama XIX, 12; XXII,
36.
222:33
Vasishtha XXIII, 37-38.
222:34
Vasishtha XXIII, 39.
222:35
Vasishtha I, 22.
222:36
Âpastamba I, 9, 27, 3-4; Vasishtha XXIII, 30. I follow here the Gugarât and
Dekhan MSS., which read amedhyaprâsane prâyaskittir naishpurîshyam tat
saptarâtrenâvâpyate.
M. and the two MSS. of the commentary give amedhyaprâsane prâyaskittam and
leave the remainder out. The commentary states that the penance intended is the
Taptakrikkhra, described in the next Sutra. The parallel passages of Âpastamba
and others leave no doubt that the northern MSS. in this case have preserved the
older form of the text.
223:37
Vasishtha XXI, 21.
223:38
Vasishtha XXI, 20. M. and the two MSS. of the commentary omit the word 'krikkhrah'
at the end of the Sûtra.
223:39
Vasishtha XXIII, 43.
223:40
Vasishtha XXIV, 2.
223:41
Vasishtha XXIV, 3. Govinda gives another explanation of the word tritîyah, 'the
third,' according to which it is to refer to the third tryahah, or 'period of
three days.'
223:42-44.
Vasishtha XXIV, 4-5.
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PRASNA II, ADHYÂYA 2, KANDIKÂ 3
1. A Brâhmana who always carries water (in his pot), who always wears the
sacred thread, who daily recites the Veda, who avoids the food of Sûdras, who
approaches (his wife) in the proper season, and offers sacrifices in accordance
with the rules (of the Veda, after death) never falls from Brahman's heaven. 1
2. The Veda (says), 'Manu divided his estate among his sons.' 2
3. (A father may, therefore, divide his property) equally among all, without
(making any) difference; 3
4. Or the eldest may receive the most excellent chattel. 4
5. (For) the Veda says, 'Therefore, they distinguish the eldest by (an
additional share of the) property. 5
6. Or the eldest may receive (in excess) one part out of ten; 6
7. (And) the other (sons) shall receive equal shares. 7
8. While the father lives, the division of the estate takes place (only) with
the permission of the father. 8
9. The (additional) share of the eldest is, (according to the order) of the
four castes, a cow, a horse, a goat, and a sheep. 9
10. If there are sons born of wives of different castes (varna), they should
make ten portions of the ancestral property and take four (shares), three, two,
(and) one, according to the order (of the castes). 10
11. But if a legitimate son of the body (aurasa) is born, the (other) sons of
equal caste shall obtain one third share (of the estate). 11
12. If there is a son of equal caste and a son of 12
a wife of the next lower caste, the son born of the wife of the next lower
caste may take the share of the eldest, provided he be endowed with good
qualities.
13. (A son) who possesses good qualities becomes the protector of the rest. 13
14. One must know a son begotten by (the husband) himself on a wedded wife of
equal caste (to be) a legitimate son of the body (aurasa). 14
Now they quote also (the following verse): 'From the several limbs (of my
body) art thou produced, from my heart art thou born; thou art "self"
called a son; mayest thou live a hundred autumns.' 15
15. The (male child) born of a daughter, after an agreement has been made,
(one must know to be) the son of an appointed daughter (putrikâputra); any
other (male offspring of a daughter they call) a daughter's son (dauhitra).
16. Now they quote also (the following verse): 'The son of an appointed
daughter should offer the first funeral cake to his mother, the second to her
father, and the third to his father's father.'
17. He who is begotten, by another man, on the wife of a deceased man, of a
eunuch, or of one (incurably) diseased, after permission (has been given), is
called the son begotten on a wife (kshetraga). 17
18. Such a (son begotten on a wife) has two fathers and belongs to two
families; he has a right to perform the funeral oblations, and to inherit the
property of (his) two (fathers). 18
19. Now they quote also (the following verse): The son of two fathers shall
give the funeral cakes (to his two fathers, and pronounce) two names with each
oblation, and three cakes shall serve for six persons; he who acts thus will not
err.'
20. He (is called) an adopted son (datta) who, being given by his father and
his mother, or by either of the two, is received in the place of a child. 20
21. He (is called) a son made (kritrima) whom (a mail) himself makes (his
son), with the (adoptee's) consent (only), and who belongs to the same caste (as
the adopter). 21
22. He is called a son born secretly (gûdhagga) who is secretly born in the
house and whose (origin is) afterwards (only) recognised. 22
23. He is called a son cast off (apaviddha) who, being, cast off by his
father and his mother, or by either (of them), is received in the place of a
child. 23
24. If anybody approaches an unmarried girl without the permission (of her
father or guardian), the son born by such (a woman is called) the son of an
unmarried damsel (kânîna). 24
25. If one marries either knowingly or unknowingly a pregnant bride, the
child which is born of her is called (a son) taken with the bride (sahodha). 25
26. He (is called a son) bought (krîta) who, being purchased from his father
and his mother, or from either of them, is received in the place of a child. 26
27. He (is called the son) of a twice-married woman (paunarbhava) who is born
of a re-married female, (i.e.) of one who, having left an impotent man, has
taken a second husband. 27
28. He (is called) a self-given (son, svayamdatta) who, abandoned by his
father and his mother, gives himself (to a stranger). 28
29. He who is begotten by (a man of) the first twice-born (caste) on a female
of the Sûdra caste (is called) a Nishâda.
30. (He who was begotten by the same parents) through lust (is called) a
Pârasava.
Thus (the various kinds of) sons (have been enumerated). 30
31. Now they quote also (the following verses): 'They declare the legitimate
son, the son of an appointed daughter, the son begotten on a wife, the adopted
son and the son made, the son born secretly and the son cast off, (to be
entitled) to share the inheritance.' 31
32. 'They declare the son of an unmarried damsel and the son received with
the bride, the son bought, 32
likewise the son of a twice-married female, the son self-given and the Nishâda,
to be members of the family.'
33. Aupagandhani (declares that) the first among them alone (is entitled to
inherit, and a member of his father's family). 33
34. 'Now, O Ganaka, I jealously watch my wives, (though I did) not (do it)
formerly; for they have declared in Yama's court that the son belongs to the
begetter. The giver of the seed carries off the son, after death, in Yama's
hall, Therefore they carefully protect their wives, fearing the seed of
strangers.'
35. 'Carefully watch (the procreation of your) offspring, lest strange seed
fall on your soil. After death the son belongs to the begetter; through
carelessness a husband makes (the procreation of) a son useless.'
36. Let them carefully protect the shares of 36
those who are minors, as well as the increments (thereon).
37. Granting food, clothes, (and shelter), they shall support those who are
incapable of transacting legal business, 37
38. (Viz.) the blind, idiots, those immersed in vice, the incurably diseased,
and so forth, 38
39. Those who neglect their duties and occupations; 39
40. But not the outcast nor his offspring. 40
41. Intercourse with outcasts shall not take place.
42. But he shall support an outcast mother, without speaking to her.
43. The daughters shall obtain the ornaments of their mother, (as many as
are) presented according to the custom (of the caste), or anything else (that
may be given according to custom). 43
44. Women do not possess independence. 44
45. Now they quote also (the following verse): Their father protects (them)
in childhood, their husband protects (them) in youth, and their sons protect
(them) in old age a woman is never fit for independence.' 45
46. The Veda declares, 'Therefore women are considered to be destitute of
strength and of a portion.' 46
47. Those (women) who strive (to do what is) agreeable to their husbands will
gain heaven. 47
48. But for a violation (of their duty towards the husband) a Krikkhra
penance (must be performed). 48
49. (For violating it) with a Sûdra (a woman) shall perform a lunar penance
(kândrâyana);
50. (For violating it) against the order of the castes with a Vaisya and so
forth, she shall perform a Krikkhra or an (Atikrikkhra) penance.
51. For male (offenders, i.e.) Brâhmanas and so forth, a year's chastity (is
prescribed). 51
52. Let him burn a Sûdra (who commits adultery with an Âryan) in a
straw-fire. 52
53. Now they quote also (the following verses):
Footnotes
224:1
3. Vasishtha VIII, 17.
224:2
Taittirîya Samhitâ III, 1, 9, 4.
224:3
Colebrooke V, Dig. XL. Govinda points out that this rule refers to sons equal by
caste, origin, and virtue.
224:4
Colebrooke, loc. cit.; Vishnu XVIII, 37.
224:5
Taittirîya Samhitâ II, 5, 2, 7. See also the discussion on this text, Âpastamba
II, 6, 14, 10-13.
224:6
Colebrooke, loc. cit.; Vasishtha XVII, 43.
224:7
Colebrooke, loc. cit.; Gautama XXVIII, 8.
224:8
Colebrooke V, Dig. XXII; Dâyabhâga II, 8. In C.'s Digest p.
225 the first clause is omitted and connected with the following Sûtra.
Govinda agrees with Gîmûtavâhana.
225:9
Colebrooke V, Dig. XLIX. The rule is an explanation of the term varam rûpam,
'the most excellent chattel,' in Sûtra 4. The meaning probably is, as the
Digest states, that among Brâhmanas it is usual to give to the eldest a bull,
among Kshatriyas a horse, and so forth.
225:10
Vasishtha XVII, 48-50; Vishnu XVIII, 2-40 where the several cases that can arise
have been fully worked out.
225:11
I translate according to the reading of K., M., and the two MSS. of the
commentary, aurase tûtpanne savarnâs [°nas, M., K.] trittyâmsaharâh [°yâmsam
haret, K.] The other MSS. omit the last two words of the Sûtra. The sense of
the Sûtra seems to be, that subsidiary sons of equal caste obtain a third of
the estate when a legitimate son of the body is born to their father; see also Kâtyâyana
V, Dig. CCXVIII. Govinda gives the following explanation: aurasah savarnaputrâs
ka vakshyante | aurasah savarnâyâm samskritâyâm svayam utpâditah [Sûtra
14] | tasminnutpanne savarnâs tritîyâmsaharâ bhaveyuh | sarvam dhanagâtam
tredhâ vibhagya teshâm ekam shodasa sampâdya trîn dvâvekam iti kalpayet ||
'The legitimate son and the sons of equal caste will be described (below). He is
called a legitimate son who is begotten by the husband himself on a wedded wife
of equal caste. When such a one is born, the (other) sons of equal caste shall
obtain one third share. Dividing the whole property into three parts, and making
one of them sixteen (?), he shall give three, two, one.'--Govinda.
225:12
Colebrooke V, Dig. CLVII; Dâyabhâga IX, 15.
226:13
Colebrooke, loc. cit.
226:14
Colebrooke V, Dig. CXCVI; Vasishtha XVII, 13. The verse is found in the Mahâbhârata
and elsewhere.
226:15
Colebrooke V, Dig. CCXIII; Vasishtha XVII, 15-17.
226:17
Colebrooke V, Dig. CCXXXVII; Dâyabhâga II, 60; Vasishtha XVII, 14.
227:18
Colebrooke Dig., loc. cit.
227:20
Vasishtha XVII, 28.
227:21
Colebrooke V, Dig. CCLXXXIV; Gautama XXVIII, 32.
227:22
Vasishtha XVII, 24.
227:23
Vishnu XV, 24-25.
227:24
Colebrooke V, Dig. CCLXI; Vasishtha XVII, 21-23. It must be understood that the
father must belong to the same caste as the girl.
228:25
Vasishtha XVII, 27.
228:26
Colebrooke V, Dig. CCLXXXI; Vasishtha XVII, 30-32.
228:27
Vasishtha XVII, 18-20.
228:28
Vasishtha XVII, 33-35.
228:30
Colebrooke V, Dig. CCXCIII. Govinda points out that the Pârasava is, according
to Baudhâyana, the offspring of a Sûdrâ concubine, not of a Sûdrâ wife. But
see also above, I, 9, 17, 4.
228:31
Colebrooke V, Dig. CLXXX; Vasishtha XVII, 25.
228:32
Colebrooke V, Dig. CLXXIX; Vasishtha XVII, 26.
229:33-34.
Aupagandhani is one of the ancient teachers of the White Yagur-veda, mentioned
in the lists incorporated in the Satapatha-brâhmana XIV, 5, 5, 21; 7, 3, 26.
The legends of the White Yagur-veda frequently mention king Ganaka of Videha,
and assert that that philosopher king had frequent and intimate intercourse with
Yâgñavalkya and other teachers of the Veda which Âditya revealed. It seems to
me, therefore, highly probable that Govinda is right in taking the vocative
ganaka in Sûtra 34 as a proper name, and in asserting that the verse belongs to
a conversation between Aupagandhani and Ganaka. This explanation, which possibly
may be based on an ancient tradition of Baudhâyana's school, is certainly
preferable to Haradatta's statement on Âpastamba II, 6, 13, 7, that these
verses express the sentiments of a husband who had neglected to watch his wives,
and later learned that he would not derive any spiritual benefit from their
offspring. In the text of Sûtra 34 I read with the Dekhan MSS. and Âpastamba,
loc. cit., îrshyâmi, instead of ishyâmi, which M. and the commentary give.
229:36
Colebrooke V, Dig. CCCCLII; Vasishtha XVI, 8, 9. 'The p. 230
increments, i.e. the proper interest. Thus the money of minors shall bear
interest,'--Govinda.
230:37
Colebrooke V, Dig. CCCXXVIII; Dâyabhâga V, 12; Vyavahâramayûkha IV, 11, so;
Vasishtha XVII, 52-54.
230:38
Colebrooke and Mayûkha, loc. cit. 'The expression "and so forth"
includes hunchbacks and other (disabled) persons.'--Govinda. Vyasanin, 'immersed
in vice,' may also mean 'afflicted by calamities,' and is perhaps intended to be
taken both ways.
230:39
Colebrooke and Mayûkha, loc. cit. Akarminas, 'those who neglect their duties
and occupations,' I.e. those who though able (to fulfil their duties are)
indolent.--Govinda.
230:40
Colebrooke and Mayûkha, loc. cit.; Burnell, Dâyabhâga 49. 42, Gautama XXI,
15, and note.
230:43
Colebrooke V, Dig. CXXX; Vasishtha XVII, 46. 'Sâmpradâyikam (literally
"customary") qualifies (the word) ornaments; sâmpradâyikam (means)
what is obtained according to custom; what is given to their mother by the
maternal grandfather and grandmother, that (is called) sâmpradâyikam. "Or
anything else," (viz.) presented according to custom, (e.g.) a bedstead and
the p. 231 like, a couch, and an outer garment, and the
like. So much and nothing else shall the daughters receive.'--Govinda.
231:44
Vasishtha V, s. All the MSS. of the text read na strîsvâtantryam vidyate,
while the text given by the two copies of the commentary has na strî svâtantryam
vindate. Govinda asserts that the Sûtra is intended to forbid the independent
action of women with respect to things inherited. The correct view probably is
that with this Sûtra the topic of the duties and rights of women begins, and
that the rule contains a general maxim.
231:45
Vasishtha V, 2.
231:46
Colebrooke V, Dig. CXXXI. The text is in great confusion. The Dekhan and Gugarât
MSS., except K., read, na dâyam nirindriyâ hyadâyâs ka striyo matâ iti
srutih; K. has, tasmât[n]nirindriyâ hy. st. m. i. sru. || tasmât striyo
nirindriyâ adâyâdîr api pâpât; while M. and the I. O. copy of the
commentary have, tasmânnirindriyâ adâyâs ka striyo matâ iti srutih [sûtih,
M.] The Telugu copy is mutilated, and reads nâdayantiriti srutih. Though the
reading of the Dekhan MSS. is supported by Mitramisra Vîramitrodaya, fol. 209,
p. I, 1. 3, it is certainly not the original one, for there is no verb by which
the accusative 'dâyam' is governed. Mitramisra's attempt to make it depend on 'arhati'
in the verse quoted in Sûtra 45 is futile, because, according to the usage of
the Sûtrakâras, a Sûtra may be completed by a verb taken frost another
original aphorism of the author, but cannot be connecter with a portion of a
quotation taken from some other work. This same principle, of course, applies
not only to Sûtras, but to the writings of all other authors, whether Indian or
European. The reading of K., M., and of the I. O. copy of the commentary is not
open to the objection just mentioned, and therefore preferable. But it seems to
me highly probable that, nevertheless, it is not p. 232
quite genuine; for the word 'tasmât,' with which it begins, is not required,
because its sense is already expressed by the following hi,' and because the Sûtra
apparently contains half an Anushtubh Sloka, which the insertion of tasmât
destroys. It is also easy to see how it came to be inserted. Every Yagurvedî
who read the passage would be reminded of the analogous passage of the Taittirîya
Samhitâ VI, 5, 8, 2, 'tasmât striyo nirindriyâ adâyâdîr api pâpât pumsah
upastitaram,' which in K. has actually been inserted after our Sûtra. In the
Vedic Mantra 'tasmât' is required, and is certainly the genuine reading. Hence
it seems to have been transferred into Baudhâyana's text, possibly by the
mistake of some scribe who, according to the habit of his kind, took a marginal
reference to the beginning of the Vedic passage for a correction of the text. In
my opinion it must be thrown out. The sense of the half verse remains exactly
the same. It corresponds to Manu IX, 18. According to Govindasvâmin and others
its object is to show that women are incapable of inheriting, and the word dâya,
'portion,' must be taken in the sense of 'a share of the inheritance.' For a
full discussion of this point, I refer to the Introductory Note on Book I,
Chapter II, Sect. 14 of West and Miller's Digest of H. L. C., third edition.
232:47
Vishnu XXV, 15, 17; Vasishtha XXI, 14.
232:48-50.
Vasishtha XXI, 6-13.
232:51
Govinda points out that this rule refers to adultery with women of equal caste,
and thinks that the word 'chastity' indicates that Krikkhra penances are to be
performed; Vasishtha XXI, 16, 17; Vishnu LIII, 2. But see Gautama XXII, 29.
233:52
Vasishtha XXI, 1, 5.
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PRASNA II, ADHYÂYA 2, KANDIKÂ 4
1. 'Anybody but a Brâhmana shall suffer corporal punishment for adultery.' 1
2. 'The wives (of men) of all castes must be guarded more carefully than
wealth.' 2
3. 'But corporal punishment (shall) not (be inflicted) for (adultery with)
the wives of minstrels and with those who appear on the stage. For (the
husbands) carry them (to other men), or, lying concealed (at home), permit them
to hold culpable intercourse.' 3
4. 'Women (possess) an unrivalled means of purification; they never become
(entirely) foul. For month by month their temporary uncleanness removes their
sins.' 4
5. 'Soma gave them cleanliness, the Gandharva their melodious voice, and Fire
purity of all (limbs); therefore women are free from stains.' 5
6. 'Let him abandon a barren (wife) in the tenth year, one who bears
daughters (only) in the twelfth, one whose children (all) die in the fifteenth,
but her who is quarrelsome without delay.' 6
7. A widow shall avoid during a year (the use of) honey, meat, spirituous
liquor, and salt, and sleep on the ground. 7
8. Maudgalya (declares that she shall do so) during six months.
9. After (the expiration of) that (time) she may, with the permission of her
Gurus, bear a son to her brother-in-law, in case she has no son. 9
10. Now they quote also (the following verse): One whose appointment can have
no result, (viz.) a barren woman, one who has borne sons, one who is past
child-bearing, one whose children are (all) dead, and one who is unwilling must
not be appointed.' 10
11. The sister of a maternal uncle and of the father, a sister, a sister's
daughter, a daughter-in-law, a maternal uncle's wife, and the wife of a 11
friend are females who must never be approached (agamyâ).
12. For intercourse with females who must not be approached (agamyâ), a
Krikkhra and an Atikrikkhra (and) a Kândrâyana are the penances prescribed for
all.
13. Thereby (the rule regarding) intercourse with a female of the Kandâla
caste has been declared. 13
14. Now they quote also (the following verses): A Brâhmana who
unintentionally approaches a female of the Kandâla caste, eats (food given by a
Kandâla) or receives (presents from him), becomes an outcast; but (if he does
it) intentionally, he becomes equal (to a Kandâla). 14
15. 'He who approaches his father's, his teacher's, or a king's wife, is
guilty of the crime of violating a Guru's bed; the penance ordained for him has
been declared above.' 15
16. (A Brâhmana) who is unable (to subsist) by teaching, sacrificing for
others, or the acceptance of gifts, shall maintain himself by following the
duties of Kshatriyas, because that is the next following (caste). 16
17. Gautama (declares that one shall) not (act thus). For the duties of
Kshatriyas are too cruel for a Brâhmana. 17
18. Now they quote also (the following verse): 'Out of regard for the sacred
law a Brâhmana and a Vaisya may take up arms for (the protection of) cows or
Brâhmanas,
or when a confusion of the castes (threatens to take place). 18
19. (Or) the livelihood of a Vaisya should be adopted, because that is the
one following (next): 19
20. (If he lives by agriculture) he shall plough before breakfast, 20
21. With two bulls whose noses have not been pierced, not striking them with
the goad, (but) frequently coaxing them.
22. The (sacred domestic) fire (shall be kindled) at the wedding; the
religious ceremonies up to the Agnyâdheya (shall be) performed in that. 22
23. Now, beginning with the Agnyâdheya, follow these (rites in an)
uninterrupted (series), as, for instance, the Agnyâdheya, the Agnihotra, the
new and full moon sacrifices, the Âgraya.a at the winter and summer solstices,
the animal sacrifice, the Kâturmâsyas at the beginning of each season, the
Shaddhotri in spring, the Agnishtoma. Thus the attainment of bliss (is secured). 23
24. Now they quote also (the following verse): 'Neither he who is accustomed
to sleep in the day-time, nor he who eats the food of anybody, nor he who falls
from a height to which he has climbed, can reach heaven as he desires.' 24
25. Let him avoid meanness, hard-heartedness, and crookedness. 25
26. Now they quote also with reference to this (subject the following) verse
in the dialogue between the daughters of Usanas and Vrishaparvan: 'Thou,
forsooth, art the daughter of one who praises (others), who begs and accepts
(gifts); but I am the child of one who is praised, who gives gifts and does not
accept them.' 26
Footnotes
233:1
4. Âpastamba II, 10, 26, 20; 10, 27, 11. Govinda thinks that non-Brâhmanical
offenders should be burned, in accordance with Vasishtha XXI, 2-3. But
mutilation may also be intended. Samgrahana, 'adultery,' probably includes all
those acts mentioned Manu VIII, 354-358.
233:2
Manu VIII, 359.
233:3
Manu VIII, 362. I read conjecturally, 'samsargayanti tâ hyetâ niguptâs
kâlayantyapi,'
basing my emendations on Manu's text. The MSS. and Govinda have, samsargayanti tâ
hyetân niguptâms kâlayanty api, which gives no good sense. Govinda explains
kâranadârâh,
'the wives of minstrels,' by devadâsyah, 'temple-slaves.'
233:4
Vasishtha XXVIII, 4.
233:5
Vasishtha XXVIII, 6.
234:6
Manu IX, 81.
234:7-8.
Vasishtha XVII, 55. The word madya, 'spirituous liquor,' occurs in M. and the I.
O. copy of the commentary. The MSS. from the Dekhan and Gugarât, including K.,
read maggana or maddâna, the compound letter being very indistinct.
234:9
Vasishtha XVII, 56, where the term 'Gurus' is fully explained.
234:10
Vasishtha XVII, 57-59. M. and the two copies of the commentary read pisâkotpannaputrâ
ka instead of vasâ kotpannaputrâ ka, 'a barren woman and one who has borne
sons.' I follow the Dekhan and Gugarât MSS., which undoubtedly give the genuine
reading. Perhaps the term avasâm, Vasishtha XVII, 57, should be corrected to
vasâm.
234:11-12.
These two Sûtras are additions to II, 1, 2, 13. See also Nârada XII, 73-74;
Vasishtha XXI, 16.
235:13
Vasishtha XXIII, 41; Vishnu LIII, 5-6.
235:14
Manu XI, 176.
235:15
Govinda thinks that the penance intended is that mentioned in Sûtra 12.
Probably a severer one is meant. The verse is interesting, as it clearly is a
quotation from some metrical work on law, not merely of traditional detached
slokas.
235:16
Vasishtha II, 22. The Sûtra 'adhyâpanayâganapratigrahair asaktah
kshatradharmena gîvet pratyanantaratvât' occurs in the two copies of the
commentary only. The I. O. copy of the commentary has, however, before it the
following words: [dharmya] svâdhyâyapravakane evety adhikânâm [kâram]
darsayati pratigrihîtâ tâdrik pratigrahîtâram gridhnuvanti [târa ridhnu°]
ritvigyagamânâ yâginau p. 236[°gane] tadasaktau
kshatradharmau. M. reads, dharmanasvâdhyâyapravakana [ne] ityadhikâran
darsayati pratigrahîtâdrik pratigrahîtâra ridhnuvanti ritvigyagamâna yâganau
tadasaktau svâdhyâyadhyâ [°yâdhya] panayagñayâganapratigrahair asaktama [tah]
kshatradharmmena gîvet. The Dekhan and Gugarât MSS. read, dhârmye svâdhyâyapravakane
ityadhikâram darsayati | pratigrahe dâtâ pratigrahîtâ[ra] ridhnuvanti |
ritvigyagamânâ yâgane | tadasaktau kshatradharmena gîvayet, or have
corruptions of this passage. I cannot come to any other conclusion than that the
passage which precedes the words translated by me are a very ancient
interpolation, caused by the embodiment of a portion of an old Bhâshya with the
text, and that all our MSS., however much they may differ, go back to one codex
archetypus.
236:17
Gautama Introduction, p. lii.
236:18
Gautama VII, 25.
236:19
Vasishtha II, 24.
236:20-21.
Vasishtha II, 32.
236:22
Vasishtha VIII, 3. The religious ceremonies to be performed with the sacred
domestic fire, which, according to Baudhâyana, p. 237
should be kindled at the wedding, not on the division of the paternal estate (Gautama
V, q), are the so-called Grihya ceremonies (Gautama V, 8-9).
237:23
Vasishtha XI, 46. The sacrifices enumerated in this Sûtra require three fires,
and belong to the srauta or vaitânika yagñas. The Shaddhotri mentioned here
seems to be the animal sacrifice mentioned in the commentary on Kâtyâyana
Srauta-sûtra VI, 1, 36.
237:24
An ârûdhapatita, 'he who falls from a height to which he has climbed,' is,
according to Govinda, an ascetic who slides back into civil life.
237:25
Vasishtha VI, 40; X, 30. Govinda explains sâthyam, 'hard-heartedness,' by
saktau satyâm api paropakârâkaranam, 'not doing a kindness to others though
one is able to do so.'
237:26
The dialogue mentioned is that between Sarmishthâ and p. 238
Devayânî, which occurs Mahâbhârata I, 78. The verse quoted is the tenth of
that Adhyâya, and agrees with ours, except that sutâham is read for athâham
in the beginning of the second half verse.
PRASNA II, ADHYÂYA 3, KANDIKÂ 5
1. Bathing is suitable for (the practice of) austerity.
2. The libation to the manes (is offered) after the gods have been satisfied
(with water),
3. They pour out water which gives strength, from one Tîrtha after the
other. 3
4. Now they quote also (the following verses): 'With flowing, unconfined
water twice-born men of the three castes shall satisfy the gods, Rishis, and
manes, when they have risen in the morning.'
5. 'They shall not offer (libations of water) con-fined (in tanks and wells),
(If they do it), he who made the embankment; will obtain a share (of the merit
of their devotion).' 5
6. 'Therefore let him avoid embankments (around tanks) and wells made by
others.' 6
7. Nov they quote also (the following verse): 'Or, in times of distress--not
as a rule--he may bathe in (water) confined (in tanks), after taking out three
lumps (of earth); from a well (let him take three) lumps of clay and three jars
of water.' 7
8. If he has accepted presents from one who is able to give presents to many,
or from one whose presents ought not to be accepted, or if he has sacrificed for
one for whom he ought not to have sacrificed, or if he has eaten food (given by
a person) whose food must not be eaten, he shall mutter the Taratsamandîya. 8
9. Now they quote also (the following verse): Those who improperly associate
with (an outcast) teacher, those who improperly associate with (outcast) pupils,
and those who improperly associate (with outcasts) by (accepting their) food or
by (reciting) Mantras (for them), enter into deep darkness.'
10. Now (follow) the duties of a Snâtaka. 10
11. After offering at the morning and at the evening (meals) with (a portion
of) the food which he may have, the Vaisvadeva and the Bali-offerings, he shall
honour, according to his ability, Brâhmanas, Kshatriyas, Vaisyas, and Sûdras
(who may come to his house as) guests. 11
12. If he cannot (afford to give food) to many, let him give (something) to
one who possesses good qualities,
13. Or to him who has come first.
14, If a Sûdra (has come as) a guest, he shall order him (to do some) work,
(and feed him afterwards); 14
15. Or (if he cannot spare much), he may give a first portion (agrya) to a
Srotriya. 15
16. It is prescribed that the division (of the food) shall be made without
detriment to (the interests of) those who daily receive a portion. 16
17. But he shall never eat without having given away (some small portion of
the food).
18. Now they quote also two verses which have been proclaimed by (the goddess
of) food: 'Him who, without giving me to the gods, the manes, his servants, his
guests and friends, consumes what has been prepared and (thus), in his exceeding
folly, swallows poison, I consume, and I am his death. But for him who, offering
the Agnihotra, performing the Vaisvadeva, and honouring guests, eats, full of
contentment, purity, and faith, what remains after feeding those whom he must
support, I become ambrosia, and he (really) enjoys me.'
19. Presents of money must be given, according to one's ability, to good
Brâhmanas, Srotriyas, and Vedapâragas, when they beg outside the Vedi, for the sake of
Gurus, in order to defray (the expenses of) their marriages, or of medicine, or
when they are distressed for a livelihood, or desirous to offer a sacrifice, or
engaged in studying, or on a journey, or have performed a Visvagit sacrifice. 19
20. Cooked food (must be given) to other (beggars). 20
21. Let him eat (seated) in a pure, enclosed place, after having well washed
his hands and feet and after having sipped water, respectfully receiving the
food which is brought to him, keeping himself free from lust, anger, hatred,
greed, and perplexity, (conveying the food into his mouth) with all his fingers
and making no noise (during mastication). 21
Footnotes
238:3
5. As to the Tîrthas, see above, I, 5, 8, 15-16.
238:5
Manu IV, 201.
238:6
Vishnu LXIV, 1.
238:7
Vishnu LXIV, 2. I read the verse as follows: uddhritya vâpi trîn pindân kuiyâd
âpatsu no sadâ | niruddhâsu ka mritpindân kûpât trîn abghatâmstatheti ||
The Dekhan MSS. read at the end of the second half verse,
kûpâmstrînavatâmstathâ;
M. has kupâtrînabapatânstathâ while C. I. gives kûpât trîn ghatâmstathâ.
Nandapandita on Vishnu, loc. cit., seems to have had the latter p.
239 reading, and to have changed it to 'kûpât to trin ghatâmstathâ,' in
order to save the metre. The sense remains the same.
239:8
Manu XI, 254. The text is found Rig-veda IX, 58. Govinda explains
bahupratigrâhya,
'one who is able to give presents to many,' by bahubhrityabharanakshama, 'one
who is able to support many servants.'
239:10
Vasishtha XII, 1.
239:11
Vasishtha XI, 3-9.
239:14
Âpastamba II, 2, 4, 19.
240:15
Vasishtha XI, 5. Govinda quotes a verse, according to which an agrya, 'first
portion,' is equal to sixteen mouthfuls, each of the size of a peahen's egg.
240:16
Âpastamba II, 4, 9,10-11. 'Those who daily receive a portion' (nityabhâktika),
i.e. sons, wives, and so forth.--Govinda. But see also Âpastamba, loc. cit.
240:19
Gautama V, 20-21, and notes. 'A good Brâhmana, i.e. one who follows the rule of
conduct.'--Govinda.
241:20
Gautama V, 22.
241:21
Vasishtha XII, 19-20; Vishnu LXVIII, 46. 'This is the rule for him who makes an
offering to Âtman (i.e. performs the Prânâgnihotra at his meal).'--Govinda.
See also below, II, 7, 12.
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PRASNA II, ADHYÂYA 3, KANDIKÂ 6
1. Let him not put back into the dish a remnant of food. 1
2. If he eats (food), containing meat, fish, or sesamum, he shall
(afterwards) wash and touch fire, 2
3. And bathe after sunset. 3
4. Let him avoid a seat, clogs, sticks for cleaning the teeth, and other
(implements) made of Palâsa wood. 4
5. Let him not eat (food placed) in his lap,
6. Nor on a chair,
7. He shall carry a staff, made of bamboo, and golden earrings.
8. Let him not rub one foot with the other while bathing, nor place the one
on the other while standing, 8
9. Let him not wear a visible garland. 9
10. Let him not look at the sun when he rises or sets. 10
11. Let him not announce (the appearance of a rainbow) to another (man,
saying), 'There is Indra's bow.' 11
12. If he points it out, he shall call it 'the jewelled bow.'
13. Let him not pass between the prakîlaka and the beam, at the town gate, 13
14. Nor let him pass between the two posts of a swing. 14
15. Let him not step over a rope to which a calf is tied. 15
16. Let him not step on ashes, bones, hair, chaff, potsherds, nor on a
bathing-place (moist with) water. 16
17. Let him not announce it to another (man if) a cow suckles (her calf). 17
18. Let him not say of (a cow which is) not a milch-cow, 'She is not a milch-cow.' 18
19. If he speaks (of such a one), let him say, 'It is one which will become a
milch-cow.'
20. Let him not make empty, ill-sounding, or harsh speeches. 20
21. Let him not go alone on a. journey, 21
22. Nor with outcasts, nor with a woman, nor with a Sûdra.
23. Let him not set out (on a journey) towards evening.
24. Let him not bathe (entirely) naked. 24
25. Let him not bathe at night.
26. Let him not cross a river swimming. 26
27. Let him not look down into a well.
28. Let him not look down into a pit.
29. Let him not sit down there, where another person may order him to rise. 29
30. Way must be made for a Brâhmana, a cow, a king, a blind man, an aged
man, one who is suffering under a burden, a pregnant woman, and a weak man. 30
31. A righteous man shall seek to dwell in a village where fuel, water,
fodder, sacred fuel, Kusa grass, and garlands are plentiful, access to which is 31
easy, where many rich people dwell, which abounds in industrious people,
where Âryans form the majority, and which is not easily entered by robbers.
32. 'A Brâhmana who, having wedded a wife of the Sûdra caste and dwells
during twelve years in a village where water (is obtainable) from wells only,
becomes equal to a Sûdra.'
33. (If you say that) he who lives in a town and whose body is covered with
the dust, (raised) by others, and whose eyes and mouth are filled with it, will
obtain salvation, if he restrains himself, (I declare that) that is impossible. 33
34. 'The dust raised by carriages, horses, elephants, and cows, and (that
which comes) from grain is pure, blamed is (that raised) by a broom, goats,
sheep, donkeys, and garments.'
35. Let him honour those who are worthy of honour.
36. 'A Rishi, a learned man, a king, a bride-groom, a maternal uncle, a
father-in-law, and an officiating priest are mentioned in the Smriti as worthy
of the honey-mixture at certain times and occasions.' 36
37. 'A Rishi, a learned man, and a king must be 37
honoured whenever they come, a bridegroom and a priest at the beginning of
the religious rites, a maternal uncle and a father-in-law when a year has
elapsed since their last visit.'
38. 'Let him raise his right arm on (entering) the place where the sacred
fire is kept, in the midst of a herd of cows, in the presence of Brâhmanas, at
the daily recitation of the Veda, and at dinner.' 38
39. 'An upper garment must be worn on the following five occasions: during
the daily study, during the evacuation (of excrements), when one bestows gifts,
at dinner, and while one sips water.'
40. 'While one offers oblations in the fire, while one dines, bestows gifts,
offers (food to deities or Gurus), and accepts presents, (the right hand) must
be placed between the knees.'
41. 'The revealed texts declare, that the creatures depend on food, food is
life; therefore gifts of food must be made. Food is the most excellent of
sacrificial viands.' 41
42. 'Sin is removed by burnt offerings, burnt oblations are surpassed by
(gifts of) food, and gifts of food by kind speeches. That (is declared) to us in
the revealed texts.'
Footnotes
241:1
6. 'I.e. he shall take up as much food only as he can swallow at one
mouthful.'--Govinda.
241:2
The Dekhan and Gugarât MSS., including K., add madhu, 'honey,' after sesamum.
241:3
This and the following six Sûtras are left out in M. and the two copies of the
commentary. If they have, nevertheless, been received. into the text, the reason
is that similar rules occur in all Dharmasûtras, and that Sûtra 3 begins with
astamite, while astamaye occurs in Sûtra 10. It seems therefore probable that
the writer of the MS. from which M. and Govinda's copies are derived, skipped
over a line by mistake.
241:4-7.
Vasishtha XII, 34-38.
242:8
Vishnu LXXI, 40.
242:9
Vasishtha XII, 39.
242:10
Vasishtha XII, 10.
242:11-12.
Vasishtha XII, 32-33.
242:13
Govinda explains prakîlaka by 'a piece of wood fastened at the town gate.'
Etymologically it would mean 'a strong bolt.' Possibly the rule may be
equivalent to Âpastamba I, II, 31, 23, and mean that a Snâtaka is not to creep
through the small door which is found in all Indian town gates, and left open
after the gates have been shut.
242:14
Âpastamba I, 11, 31, 16.
242:15
Vasishtha XII, 9.
242:16
Gautama IX, 15; Manu IV, 132.
243:17
Vishnu LXXI, 62.
243:18-19.
Gautama IX, 19.
243:20
Manu IV, 177; Vishnu LXXI, 57, 72, 74.
243:21-23.
Manu IV, 140.
243:24
Gautama IX, 61.
243:26
Vasishtha XII, 45.
243:29
E.g. in the palace of a king, whence the attendants may drive him.
243:30
Vasishtha XIII, 58.
243:31
Gautama IX, 65.
244:33
Âpastamba I, 32, 21.
244:36
Vasishtha XI, 1-2. A Rishi is, according to Govinda, a man who knows not only
the text of the Mantras, but also their sense. But Baudhâyana, Grihya-sûtra I,
11, 4, says that a man who knows, besides the Sâkhâ and its Aṅgas, the
Kalpa also, is called Rishikalpa, i.e. one almost a Rishi. See also Âpastamba
I, 2, 5, 3. A learned man (vidvas) is probably a student who has finished not
only his vow, but learned the Veda, a so-called vidyâsnâtaka, Âpastamba I,
11, 30, 3. Regarding the arghya or madhuparka, the honey-mixture, see Âpastamba
II, 4, 8, 7-9.
244:37
Gautama V, 27-30. I read kriyârambhe varartvigau. The p. 245
meaning is that a bridegroom is to receive the honey-mixture when he comes to
his father-in-law's house for his wedding, and an officiating priest when he
comes to perform a sacrifice.
245:38
Vishnu LXXI, 60. Govinda adds that the act is performed as a salutation.
245:41
See eg. Taittirîya Âranyaka VIII, 2.
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PRASNA II, ADHYÂYA 4, KANDIKÂ 7
1. Now, therefore, we will declare the rule for (performing) the twilight
devotions.
2. Going to a (sacred) bathing-place, he shall bathe, in case he is impure;
in case he is pure, he may, optionally, omit the bath. (But in either case) he
shall wash his feet and hands. Sipping water and sprinkling himself, while he
recites the (Rik-verses) containing the word Surabhi, the Abliṅgas, those
addressed to Varuna, the Hiranyavarnas, the Pâvamânîs, the (sacred syllables
called) Vyâhritis, and other purificatory (texts), he becomes pure (and fit to
perform the twilight devotions). 2
3. Now they quote also (the following verse): 'Submersion in water (and)
bathing are prescribed for all the (four) castes. But sprinkling (water over the
body), while Mantras (are being recited), is the particular (duty) of the
twice-born.'
4. He who sprinkles himself (with water) at the beginning of any sacred
rite,--before the time of the twilight devotions,--while reciting that same
collection of purificatory (texts), becomes pure.
5. Now they quote also (the following rules): Seated, with his face to the
west, on Darbha grass and holding Darbha blades in his (right) hand, which 5
is filled with water, he shall repeat the Sâvitrî one thousand times;
6. Or (he may recite the verse) one hundred times, suppressing his breath; 6
7. Or mentally ten times, adding the syllable Om at the beginning and at the
end and the seven Vyâhritis. 7
8. And if he is tired by three suppressions of his breath (performed) with
(the recitation of) the (Anuvâka called) Brahmahridaya (the heart of Brahman,
then let him repeat the Sâvitrî). 8
9. In the evening he worships (the sun) with the two (verses) addressed to
Varuna, 'Hear this my call, O Varuna,' and 'Therefore I go to thee.' 9
10. The same (rules apply to the twilight devotion) in the morning, (but the
worshipper) shall face the east and stand upright. 10
11. In the day-time he worships (the sun) with the two (verses) addressed to
Mitra, 'The glory of Mitra, who supports men,' and 'Mitra causes men to join.' 11
12. Let him begin (the twilight devotion) in the 12
morning very early, and finish it when the sun has risen.
13. Let him begin (the twilight devotion) in the evening, when (the sun) has
set, (and finish it) very soon after (the appearance of the stars);
14. And the complete observance of the twilight devotions (produces as its
reward) an uninterrupted succession of days and nights. 14
15. Now they quote with reference to this (subject) also the following two
verses, which have been proclaimed by the Lord of created beings (Pragâpati)
'How can those twice-born men be called Brâhmanas who do not perform their
twilight devotions, in the morning and in the evening at the proper time? At his
pleasure a righteous king may appoint those Brâhmanas who neglect to daily
perform the twilight devotions, both at morn and at eve, to do the work of Sûdras.'
16. If the time for the (twilight devotion) is allowed to pass in the
evening, (the offender shall) fast during the night; and if it is neglected in
the morning, he shall fast during the (next) day. 16
17. He obtains (thereby) the (same) reward as if he had remained standing and
sitting (in the twilight).
18. Now they quote also (the following verses): 'Whatever sin (a man) may
have committed with his organ, with his feet, with his arms, by thoughts or by
speech, from (all) that he is freed by performing the twilight devotion in the
evening.' 18
19. (The worshipper) becomes also connected (thereby) with the (next) night, and Varuna will not seize him.
20. In like manner he becomes free from the sin committed during the night by
worshipping in the morning. 20
21. He is also connected with the (next) day, Mitra protects him and Âditya
leads him up to heaven.
22. It is declared in the Veda, 'A Brâhmana who in this same manner daily
worships in the twilight, both at morn and at eve and, being sanctified by the
Brahman, becoming one with the Brahman, and resplendent through the Brahman,
follows the rules of the Sâstra, gains the heaven of Brahman.' 22
Footnotes
246:2
7. 'A sacred bathing-place, i.e. a river or pond outside the village.'--Govinda.
The same author adds that the hands must be washed as far as the wrist, that
while sipping water the worshipper is to repeat in the evening, Taittirîya Âranyaka
X, 31, and in the morning X, 32, and that if he bathes, Taittirîya Âranyaka X,
1, 12, and other texts must be recited. The Rik containing the word Surabhi is
found Taittirîya Samhitâ I, 5, 11, 4, 7; the three Abliṅgas, Taittirîya
Âranyaka X, 1, 11; the four verses addressed to Varuna, Taittirîya Samhitâ
III, 4, 11, 4, and Taittirîya Âranyaka II, 4, 4. By the term Pâvamânîs the
Pavamânânuvâka, Taittirîya Brâhmana I, 4, 8, is meant.
246:5
The injunction to turn the face to the west refers to the evening prayer; see
also below, Sûtra 10.
247:6
Govinda states that prânâyâmasah, 'suppressing his breath,' has in this Sûtra
no technical meaning.
247:7
Govinda says that the order to be observed in this case is as follows: First the
syllable Om is to be recited, next the seven Vyâhritis, beginning with Bhûh
and ending with Satyam, then the Sâvitrî, and finally again the syllable Om.
247:8
The Brahmahridaya is Taittirîya Âranyaka X, 28. This Anuvâka may be repeated
three times for each Prânâyâma (see Vasishtha XXV, 13), or altogether nine
times, and, if the worshipper is then tired, he may go on repeating the Sâvitrî
without suppressing his breath.
247:9
Taittirîya Samhitâ II, 1, 11, 6.
247:10
Gautama II. 11.
247:11
Taittirîya Samhitâ III, 4, II, 5.
247:12
Very early, i.e. when the stars are still visible; see also Gautama II, 11, and
note.
248:14
The day and night will not be cut off from his existence.
248:16
Vasishtha XX, 4-5.
248:18
Vasishtha XXVI, 2.
249:20
Vasishtha XXVI, 3.
249:22
Brahman means here the Veda, the Sâvitrî, and the universal soul.
PRASNA II, ADHYÂYA 5, KANDIKÂ 8
1. Now, after washing his hands, he shall take his waterpot and a clod of
earth, go to a (sacred) bathing-place and thrice clean his feet (with earth and
water) and thrice his body. 1
2. Now some say, 'One must not enter a burial-ground, water, a temple, a
cowpen, nor a place where Brâhmanas (sit) without having cleaned one's feet.'
3. Then he enters the water, (reciting the following verse): 'I take refuge
with gold-horned Varuna, give me at my request (O Varuna) a purifying
bathing-place. May Indra, Varuna, Brihaspati, and Savitri again and again
cleanse me from all sin which I have committed by eating the food of unholy men,
by receiving gifts from the wicked, and from all evil which I have done by
thoughts, speeches, or deeds.' 3
4. Then he takes up water in his joined hands, (saying), 'May the waters and
the herbs be propitious to us.' 4
5. (Next) he pours (the water) out in that direction in which an enemy of his
dwells, (saying), 'May they work woe to him who hates us and whom we hate.' 5
6. Then he sips water, and thrice makes the water eddy around himself turning
from the left to the right (and saying), 'May that which is hurtful, which is
impure, and which is inauspicious in the water be removed.' 6
7. After having submerged himself and having emerged from the water, 7
8. (Acts of) personal purification, washing the clothes by beating them on a
stone and sipping 8
water are not (permitted to the worshipper) as long as he is in the water.
9. If (the water used for bathing) has been (taken from a) confined (place,
such as a well), he worships it with the following (Mantra): 'Adoration to Agni,
the lord of the waters; adoration to Indra; adoration to Varuna; adoration to
Vârunî;
adoration to the waters.' 9
10. After having ascended the bank and having sipped water, let him again sip
water, though he has done so before, (and recite the following Mantras) 'May
water purify the earth, may the purified earth purify me, may Brahmanaspati
(and) Brahman purify, may the purified (earth) purify me. May water purify me,
(taking away) all (the guilt which I incurred by eating) remnants of food, and
forbidden food, (by committing) evil deeds, (by) receiving gifts from wicked
men, Svâhâ!' 10
11. Making two Pavitras he rubs (his body) with water. Having rubbed himself,
(reciting the) three (verses), 'Ye waters are,' &c., the four (verses), 'The
golden-coloured, pure, purifying,' &c., (and) the Anuvâka, 'He who
purifies,' &c., he performs, stepping back into the water, three Prânâyâmas
with the Aghamarshana (hymn); then he ascends the bank, squeezes (the water) out
of his dress, puts on garments which have been washed and dried in the air and
which are not the worse for wear, sips water, 11
sits down on Darbha grass, and, holding Darbha grass (in his hands), recites,
facing the east, the Gâyatrî one thousand times, (or) one hundred times, or
any number of times, or at least twelve times.
12. Then he worships the sun (reciting the following Mantras): 'Out of
darkness we,' &c., 'Up that bright,' &c., That eye which is beneficial
to the gods,' &c., (and) 'He who rose,' &c. 12
13. Now they quote also (the following maxim): 'The syllable Om,, the Vyâhritis,
and the Sâvitrî, these five Veda-offerings daily cleanse the Brâhmana from
guilt.'
14. Being purified by the five Veda-offerings, he next satiates the gods
(with water, saying), 14
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Footnotes
249:1
8. Vishnu LXIV, 18. This Adhyâya contains the rules for bathing, and the
subject is introduced, as Govinda observes, because in the preceding chapter II,
4, 7, 2, it has been said that an impure person must bathe before he performs
the twilight devotions. Govinda also states that the word ka, 'and,' which
stands after mritpindam, 'a clod,' indicates that gomaya, 'cowdung,' must also
be employed.
250:3
The verse is found Taittirîya Âranyaka X, 1, 12,
250:4
Taittirîya Âranyaka X, 1, 11.
250:5
Taittirîya Âranyaka, loc. cit. This and the following Sutras, down to II, 6,
11, 15, are wanting in the Gugarât and Dekhan MSS. except in K.
250:6
Taittirîya Âranyaka X, 1, 13.
250:7
Govinda points out that the completion of this Sûtra is to be found in Sûtra
to. He adds that Baudhâyana inserted Sutras 8-9 in the middle, because he was
afraid to forget the rules contained in them.
250:8
Vishnu LXIV, 10, 11.
251:9
Taittirîya Âranyaka X, 1, 12.
251:10
Taittirîya Âranyaka X, 23. Govinda says that the rule is intended to indicate
also that a person who recites sacred texts while sipping water, must do so only
after having taken water once before. K. inserts before this Mantra, also Anuvâka
22.
251:11
Vishnu LXIV, 13-14; 18-19. The Vedic passages intended p. 252
are found Taitt. Samhitâ IV, 1, 5, r; V, 6, 1, r; and Taitt. Brâhmana I, 4, 8.
Pavitras, i.e. blades of Kusa grass. 'He performs three Prânâyâmas with the
Aghamarshana hymn (Rig-veda X, 190),' i.e. he thrice suppresses his breath (prânâyâma)
and recites during each suppression the Aghamarshana three times, just as on
other occasions the Gâyatrî is recited three times.
252:12
The first Mantra is found Taitt. Samhitâ IV, 1, 7, 4; the third and the fourth
Taitt. Âranyaka IV, 42, 32-33.
252:14
Vishnu XLIV, 24. The ceremony is the so-called Tarpana, which is usually
described in the Grihya-sûtras, e.g. Sâṅkhâyana IV, 9-10, and the
quotations in Professor Oldenberg's notes, Indische Studien XV, 152.
PRASNA II, ADHYÂYA 5, KANDIKÂ 9
1. 'I satiate the deities of the eastern gate, Agni, Pragâpati, Soma, Rudra,
Aditi, Brihaspati, together with the lunar mansions, with the planets, with the
days and nights, and with the Muhûrtas; Om, I also satiate the Vasus; 1
2. 'Om, I satiate the deities of the southern gate, the Pitris, Yama, Bhaga,
Savitri, Tvashtri, Vâyu, Indrâgnî, together with the lunar mansions, with the
planets, with the days and nights, and with the Muhûrtas; Om, I also satiate
the Rudras.
3. 'Om, I satiate the deities of the western gate, Mitra, Indra, the Mahâpitris,
the Waters, all the gods, Brahman, Vishnu, together with the lunar mansions,
with the planets, with the days and nights, and with the Muhûrtas; Om, I also
satiate the Âdityas.
4. 'Om, I satiate the deities of the northern gate, the Vasus, Varuna,
Aga-ekapâd, Ahibudhnya, Ushas, the two Asvins, Yama, together with . . . . . .
5. 'Om, I satiate all the gods; the Sâdhyas; Brahman; Pragâpati; the
four-faced god; Hiranyagarbha; Svayambhû; the male attendants of Brahman;
Parameshthin; the female attendants of Brahman; Agni; Vâyu; Varuna; Sûrya; the
moon; the lunar mansions; Sadyogâta; Bhûh-purusha; Bhuvah-purusha;
Suvah-purusha; Bhûh; Bhuvah; Suvah; Mahah; Ganah; Tapah; Satya.
6. 'Om, I satiate the god Bhava; Sarva; Îsâna; Pasupati; Rudra; Ugra; Bhîmadeva;
Mahâdeva; the wife of the god Bhava; of the god Sarva; of the god Îsâna; of
the god Pasupati; of the god Rudra; of the god Ugra; of Bhîmadeva; of Mahâdeva;
the son of Bhava; of Sarva; of Îsâna; of Pasupati; of
Rudra; of Ugra; of Bhîmadeva; of Mahâdeva; Om, I also satiate the Rudras,
the attendants of Rudra.
7. 'Om, I satiate Vighna; Vinâyaka; Vîra; Sthûla; Varada; Hastimukha;
Vakratunda; Ekadanta; Lambodara; the male attendants of Vighna; the female
attendants of Vighna.
8. 'Om, I satiate Sanatkumâra; Skanda; Indra; Shashthî; Shanmukha; Visâkha;
Mahâsena; Subrahmanya; the male attendants of Skanda; the female attendants of
Skanda.
9. 'Om, I satiate Âditya; Soma; Aṅgâraka; Budha; Brihaspati; Sukra;
Sanaiskara; Râhu; Ketu.
To. 'Om, I satiate Kesava; Nârâyana; Mâdhava; Govinda; Vishnu; Madhusûdana;
Trivikrama; Vâmana; Srîdhara; Hrishîkesa; Padmanâbha; Dâmodara; the goddess
Srî; the goddess Sarasvatî; Pushti; Tushti; Vishnu; Garutmat; the male
attendants of Vishnu; the female attendants of Vishnu.
11. 'Om, I satiate Yama; Yamarâga; Dharma; Dharmarâga; Kâla; Nîla; Mrityu;
Mrityuñgaya; Vaivasvata; Kitragupta; Audumbara; the male attendants of
Vaivasvata; the female attendants of Vaivasvata.
12. 'Om, I satiate the gods of the earth; Kâsyapa; Antariksha; Vidyâ;
Dhanvantari; the male attendants of Dhanvantari; the female attendants of
Dhanvantari.'
13. Next, passing the sacrificial thread round the neck, (he offers the
following libations):
14. 'Om, I satiate the Rishis; the great Rishis; the best Rishis; the
Brahmarshis; the divine Rishis; the royal Rishis; the Srutarshis; the Seven
Rishis; the Rishis of the Kândas (of the Yagur-veda); the Rishikas; the wives of the
Rishis; the sons of the Rishis; Kanva Baudhâyana; Âpastamba, the author of the
Sûtra; Satyâshâdha Hiranyakesin; Vâgasaneyin Yâgñavalkya; Âsvalâyana
Saunaka; Vyâsa; the syllable Om; the Vyâhritis; the Sâvitrî; the Gâyatrî;
the Khandas; the Rig-vela; the Yagur-veda; the Sâma-veda; the Atharvâṅgirasa;
the Itihâsa and Purâna; all the Vedas; the servants of all gods; all beings.'
15. Then, passing the sacrificial string over the right shoulder, (he offers
the following libations):
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Footnotes
252:1
9. This and the next Kandikâs are given in full by K. only. M. gives the first
and last words of both, the commentary the p. 253
beginning of 9 and the end of 10 only. The text of K. is probably interpolated,
as it seems impossible that Baudhâyana could have mentioned his successors, Âpastamba
and Satyâshâdha Hiranyakesin, whose names occur below, II, 5, 9, 14. On the
other hand, it is not doubtful that the number of Mantras must nevertheless have
been very large, as the numeration in M. shows that they filled two entire
Kandikâs.
PRASNA II, ADHYÂYA 5, KANDIKÂ 10
1. Om, I satiate the fathers, Svadhâ, adoration! the grandfathers; the
great-grandfathers; the mothers; the grandmothers; the great-grandmothers; the
maternal grandfathers; the maternal grandmother; the mother's grandmother; the
mother's great-grandmother.
2. 'Om, I satiate the teacher (âkârya), Svadhâ, adoration! the wife of the
teacher; the friends; the wives of the friends; the relatives; the wives of the
relatives; the inmates of the house (amâtya); the wives of the inmates of the
house; all; the wives of all.'
3. He pours the water out from the several Tîrthas (of the hand sacred to
the several deities). 3
4. (He recites at the end of the rite the following 4
Mantra): '(Ye waters), who bring food, ambrosia,
clarified butter, milk, and barley-gruel, are food for the manes; satiate my
ancestors! May you be satiated, may you be satiated!'
5. Let him not perform ceremonies in honour of the gods while his clothes are
wet, or while he is dressed in one garment only,.
6. Nor those connected with the manes. That is the opinion) of some
(teachers).
Footnotes
255:3
I.e. the water must be poured out in accordance with the rule given above.
255:4
Vâgasaneyi Samhitâ II, 34. The translation of the Mantra follows Govinda's
explanation.
PRASNA II, ADHYÂYA 6, KANDIKÂ 11
1. Now these five great sacrifices, which are also called the great
sacrificial sessions, are the sacrifice to be offered to the gods, the sacrifice
to be offered to the manes, the sacrifice to be offered to all beings, the
sacrifice to be offered to men, (and) the sacrifice to be offered to Brahman, 1
2. Let him daily offer (something to the gods with the exclamation) Svâhâ,
be it only a piece of fuel. Thereby he performs that sacrifice to the gods.
3. Let him daily offer (something to the manes with the exclamation) Svadhâ,
be it only a vessel filled with water. Thereby he performs that sacrifice to the
manes.
4. Let him daily pay reverence to (all beings) endowed with life. Thereby he
performs that sacrifice to the beings. 4
5. Let him daily give food to Brâhmanas, be it only roots, fruit, or
vegetables. Thereby he performs that sacrifice to men.
6. Let him daily recite the Veda privately, be it only the syllable Om or the
Vyâhritis. Thereby he performs that sacrifice to be offered to Brahman.
7. 'The private recitation of the Veda is, indeed, the sacrifice to Brahman.
At that sacrifice to Brahman speech, forsooth, (takes the place of) the Guhû,
the internal organ (that of) the Upabhrit, the eye (that of) the Dhruvâ, the
understanding (that of) the Sruva, truth (that of) the final bath, heaven (is)
the conclusion of the sacrifice. He who, knowing this, daily recites the Veda to
himself, gains as much heavenly bliss as, and more than, he who gives away this
whole earth that is filled with wealth, and imperishable (beatitude), and
conquers death. Therefore the Veda should be recited in private. Thus speaks the
Brâhmana.' 7
8. Now they quote also (the following passage): 'If, well anointed, well fed,
and lying on a comfortable couch, one recites (the portion of the Veda referring
to) any sacrifice, one has offered it thereby.' 8
9. Some (teachers) declare (that there is a text) which teaches a fourfold
division of these sacred duties. (But) as no (other meaning is) perceptible,
(the text) 'Four paths,' &c., refers to sacrificial rites. 9
10. (Viz.) to Ishtis, animal sacrifices, Soma sacrifices, and Darvîhomas.
11. The following (Rik) declares that, 'Four paths, leading to the world of.
the gods, go severally from the earth to heaven. All ye gods, place us on that
among them which will gain us undecaying prosperity.' 11
12. The student, the householder, the hermit in the woods, the ascetic
(constitute the four orders). 12
13. A student (shall) obey his teacher until death.
14. A hermit is he who regulates his conduct entirely according to the
Institutes proclaimed by Vikhanas.
15. A Vaikhânasa (shall live) in the forest, subsisting on roots and fruit,
practising austerities and bathing at morn, noon, and eve; he shall kindle a
fire according to the Srâmanaka (rule); he shall eat wild-growing (vegetables
and grain) only; he shall worship gods, manes, Bhûtas, men, and Rishis; he
shall receive hospitably (men of) all (castes) except those (with whom
intercourse is) forbidden; he may even use the flesh of animals killed by
carnivorous beasts; he shall not step on ploughed (land); and he shall not enter
a village; he shall wear his hair in braids, and dress in (garments made of)
bark or skins; he shall not eat anything that has been hoarded for more than a
year. 15
16. An ascetic shall leave his relatives and, not attended by any one nor
procuring any property, depart (from his house performing the customary
ceremony) according to the rule. 16
17. He shall go into the forest (and live there).
18. He shall shave his hair excepting the top-lock. 18
19. He shall wear a cloth to cover his nakedness.
20. He shall reside in one place during the rainy season. 20
21. He shall wear a dress dyed yellowish-red.
22. He shall go to beg when the pestle lies motionless, when the embers have
been extinguished, and when the cleaning of the dishes has been finished.
23. With the three means of punishment, (viz.) words, thoughts, and acts, he
shall not injure created beings.
24. He shall carry a cloth for straining water for the sake of purification. 24
25. He shall perform the necessary purifications with water which has been
taken out (of a well or tank) and has been strained. 25
26. (Ascetics shall) say, 'Renouncing the works taught in the Veda, cut off
from both (worlds), we attach ourselves to the central sphere (Brahman).' 26
27. But the venerable teacher (declares) that there is one order only,
because the others do not beget offspring. 27
28. With reference to this matter they quote also (the following passage):
'There was, forsooth, an Âsura, Kapila by name, the son of Prahlâda. Striving with the gods, he made these divisions. A wise man should not take
heed of them.'
29. Because no (other meaning is) perceptible, (the text) 'Four paths,'
&c., refers to sacrificial rites, (viz.) to Ishtis, animal sacrifices, Soma
sacrifices, Darvîhomas.
30. With respect to this (question the following verse also) is quoted: 'That
eternal greatness of the Brâhmana is neither increased by works, nor
diminished. The soul knows the nature of that (greatness); knowing that, he is
not stained by evil deeds.' 30
31. If he says that, (let him reflect on the following verse): 'He who knows
not the Veda, does not at death think of that great, all-perceiving soul,
through which the sun, resplendent with brilliancy, gives warmth, and the father
has a father through the son at his birth from the womb.'
32. (Moreover), 'Those who, being neither true Brâhmanas nor performers of
Soma sacrifices, work not for that which is near, nor for that which is far,
take hold of the word and with sinful (speech) ignorantly perform the rites.' 32
33. There are innumerable (passages in the Veda) which refer to the debts (to
be paid by a Brâhmana), such as, 'May I obtain, O Agni, immortality 33
through offspring;' 'A Brâhmana 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 studentship, the procreation of offspring, faith, austerity,
sacrificing, and giving gifts; he who praises other (duties) becomes dust and
perishes.'
Footnotes
256:1
11. This and the next four Sûtras agree almost literally with Satapatha-brâhmana
XI, 5, 6, 1. See also Taitt. Âranyaka II, 10; Âpastamba I, 4, 12, 15-13, 1.
256:4
Govinda says that the Mantra is to be 'bhûtebhyo namah, adoration to all
beings,' and adds that some consider the first three p. 257
Mahâyagñas to be performed by the Vaisvadeva and the Bali-offering, while
others enjoin their separate performance.
257:7
Satapatha-brâhmana XI, 5, 6, z. See also Taitt. Âranyaka II, 17. K. reads
dhritir dhruvâ, 'the firm resolve (takes the place of) the Dhruvâ,' which is
apparently a correction made according to the Âranyaka. According to the
commentary the text of the last portion of the quotation runs thus, 'yâvantam
ha vâ imâm vittasya purnâm dadat svargam lokam gayati tâvantam lokam gayati
bhûyâmsam kâkshayyam kâpa mrityum gayati ya evam vidvân,' &c. M. and K.
do not give the whole passage. The published text of the Satapatha-brâhmana
slightly differs from Govinda's version.
257:8
Satapatha-brâhmana XI, 5, 7, 3-4.
258:9
I read the text as follows, 'tasya ha vâ etasya dharmasya katurdhâ bhedam eka
âhuh.' M. has bhedakam, the I. O. copy of the commentary bhedasaṅkâm,
and K. tasya ha vâ etasya yagñasyâkaturdhâ bhûtam eka âhuh. Below in the
commentary on Sûtra 27, Govinda repeats the latter part of this Sûtra in the
form which I have adopted. The discussion which begins here is the same as that
which occurs Âpastamba II, 9, 23, 3-24, 15.
258:11
Taittirîya Samhitâ V, 7, 2, 3.
258:12
K. omits this Sûtra. After it M. and K. have the following passage: 'brahmakârino
’tyantam âtmânam upasamgrihya ’kâryân bruvate vane srâmyantyeke [yâmtyete,
K.] savaneshvapa upasprisanto vanyenânnenaikâgnim [nyenânnena naikâgnim, K.;
vânyenaikânañ, M.] guhvânâh [guhvâs, M.] satyasyaike karmâni [karmani,
M.] anagnayo ’niketanâh [tvâh kam, K.] kaupînâkkhâdanâ varshâsv ekasthâ
uddhritaparipûtâbhir adbhih kâryam [apakâryam, M.] kurvânâh [kurvânâs
tatrodâharanti, K.] sannamusale vyaṅgâre nivrittasarâvasampâte
bhikshantah sarvatah parimoksham [parimeke, M.] apavidhya vaidikâni karmâny
abhayatah parikkhinnâ madhyamam padam upaslishyâmaha iti vadanto,' The
commentary gives a few portions of this passage further on. Irrespective of
minor corruptions, it gives no sense in the place where it stands, and it seems
probable that we have to deal with a confused and badly corrupted text, which
Govinda arranged either as seemed good to him, or on the authority of better
MSS.
259:15
This passage, which Govinda gives as one Sûtra, agrees word for word with
Gautama III, 26-35, except in the beginning, where Gautama omits 'bathing at
morn, noon, and eve.' The MSS. all read bhaiksham, 'begged food,' instead of
baishkam, 'the flesh of animals slain by carnivorous beasts.' But Govinda's
explanation leaves no doubt as to the correctness of the latter reading. The
Dekhan and Gugarât MSS., including K., read agrâmyabhogî || agrâmyabhogî.
259:16
I adopt the readings of the Dekhan MSS., aparigrahah (for apratigrahah) and
pravraget (for parivraget). The rule for the ceremony is given below, II, 10,
17.
259:18
This is Govinda's explanation of sikhâmundah, the reading of all MSS.
260:20
and 22. These two Sûtras are omitted in K. and M., which give them in the
passage following Sûtra 12, as well as in the Dekhan and Gugarât MSS.
260:24
See below, II, 10, 17, 11. Govinda explains pavitra, 'a cloth for straining
water,' by 'a bunch of Kusa grass for removing insects from the road.'
260:25
According to Govinda such water is to be used for washing off the stains of
urine &c., not for drinking.
260:26
This Sûtra is again omitted in the MSS, of the text. M. and K. give it in the
passage following Sûtra 12.
260:27
Gautama III, 36.
261:30-31.
Taitt. Brâhmana III, 12, 9, 7.
261:32
Rig-veda X, 71, 9. My rendering of the difficult verse is merely tentative, and
I have left out the word sirîh, 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 understood by Sâyana and Govinda, who both say that it
contains a reproach, addressed to those Brâhmanas who, contented with the
letter of the Veda, do not master its meaning.
261:33-34.
The commentary omits these two Sûtras, which, however, seem necessary for the
completion of the discussion. The p. 262 second occurs
also Âpastamba II, 9, 24, 8. Though Baudhâyana does not express himself as
clearly as Âpastamba, he disapproves, 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.
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PRASNA II, ADHYÂYA 7, KANDIKÂ 12
1. Now we will explain the oblations (offered) to the vital air (prâna) by Sâlînas
(householders) and Yâyâvaras (vagrants), who sacrifice to the soul. 1
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), 'Bhûh,
Bhuvah, Svah, 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 Mahâvyâhritis;
(afterwards), 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 3
texts), 'Full of reverence, I offer ambrosia to Prâna; mayest thou
propitiously enter me, not in order to burn me. To Prâna, Svâhâ!' &c.
4. After offering the five oblations of food to the vital airs, let him
finish his meal silently. Meditating in his heart on the lord of created beings,
let him not emit speech while (eating),
5. If he emits speech, he shall mutter 'Bhûh, Bhuvah, Svah, 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).' 6
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.' 7
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. 9
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) 10
[paragraph continues] Rudra and Death; enter me; mayest thou grow through
this food.'
11. 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.' 11
12. Let him perform the subsequent consecration (anumantrana) of the (food
which has been) offered, with raised arms, (and let him recite) the five (texts
beginning), 'With faith, worshipping Prâna, (I have) offered ambrosia; mayest
thou increase Prâna through this food,' 12
13. (And let him address the soul with the last text of the Anuvâka), '(May)
my soul (gain) immortality in the universal soul.'
14. And let him (meditate on his) soul (as) united with the imperishable
(syllable Om). 14
15. He who sacrifices to the soul, surpasses him who offers all sacrifices.
Footnotes
262:1
12. The Prânâgnihotra is alluded to by Âpastamba II, 7, 17, 16, Regarding the
terms Sâlîna and Yâyâvara, see below, III, 1, 3-4.
262:3
The Mahâvyâhritis are the Mantras given Taittirîya Âranyaka X. 2. The second
Mantra is found Taittirîya Âranyaka X, 32, and p. 263
the third ibid. X, 34. The translation of the Mantras follows Govinda, who
somewhat differs from Sâyana.
263:6
Vasishtha XIV, 23.
263:7
Vishnu LXVIII, 40-43.
263:9
Vishnu LXVIII, 47.
263:10
The first text is found Taittirîya Âranyaka X, 35, and the second ibid. X, 37.
I translate the first according to Govinda.
264:11
Taittirîya Âranyaka X, 38. The individual soul which re-sides, in the heart is
here identified with the universal soul; see also Kâthaka Upanishad IV, 12.
264:12-13.
Taittirîya Âranyaka X, 36.
264:14
The syllable Om is Brahman, the universal soul.
PRASNA II, ADHYÂYA 7, KANDIKÂ 13
1. 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;'
2. (Moreover), 'He who eats merely (in order to satisfy his own hunger) reaps
only guilt. In vain (the fool) takes food.' 2
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.' 5
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.' 6
7. Nov 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 they eat (much); without eating (much) they cannot do it.'
9. 'A householder, or a student who practises 9
austerity by fasting, becomes an Avakîrnin 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 Prânâgnihotra, when
one is prevented from dining.'
13. 'He who acts thus, will become one with Brahman.' Thus spake Pragâpati
(the lord of created beings).
Footnotes
265:2
13. Rig-veda X, 117, 6, and Taittirîya Brâhmana II, 8, 8, 3. The words have
been transposed.
265:5
Vasishtha XI, 6-8; Manu III, 114-115. I write, with the Dekhan and Gugarât
MSS., na sa bhuṅkte, sa bhugyate, instead of the senseless reading of M.
and the commentary, na sa bhuṅkte na bhugyate.
265:6
Vasishtha XI, 11. 7-8. Âpastamba II, 4, 9, 13.
265:9-10.
Âpastamba II, 4, 9, 12, and note on II, 1, 1, 2.
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PRASNA II, ADHYÂYA 8, KANDIKÂ 14
1. The offering to the manes secures long life and heaven, is worthy of
praise and a rite ensuring prosperity. 1
2. Persons who sanctify the company are, a Trimadhu, a Trinâkiketa, a
Trisuparna, one who keeps five fires, and one who knows the six Aṅgas, one
who performs the vow called Siras, one who knows the Gyeshthasâman, (and) a
Snâtaka; 2
3. On failure of these, one who knows the (texts called) Rahasya. 3
4. The Rik-verses, the Yagus-formulas, and the Sâmans (give) lustre to a
funeral offering. Therefore he may feed (on that occasion) even a Sapinda
relation who (knows) those (texts). 4
5. Let him who feeds (Brâhmanas at a funeral sacrifice) cause them to hear
successively the Rakshoghna Sâmans, the Yagus-formulas (called) Svadhâvat, the
Rik-verses (called) Madhu, and the (texts called) Pavitras. 5
6. Having invited on the day before (the Srâddha), or just in the morning,
virtuous, pure (men), such as Trimadhus, who know the Vedâṅgas 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
(sacrificer) makes them sit down on prepared seats, covered with Darbha grass,
facing the east or the north. 6
7. Then he offers to them water mixed with sesamum seed, adorns them with
scents and garlands (and says), 'I wish to offer oblations in the fire.' 7
When he has received permission (to do so), he heaps
fuel on the sacred fire, scatters Kusa 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,
Svâhâ!' 'To Yama, accompanied by the Angiras and by the manes, Svâhâ!'
'To Agni, who carries the offerings to the manes, who causes sacrifices to be
well performed, Svâhâ!'
8. He shall make these three oblations with food only which has been
sprinkled with the remainder of the (clarified butter). 8
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 Prâna and the Apâna of learned Brâhmanas; 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, 12
the Yagus-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 Sâmans 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.'
Footnotes
266:1
14. Âpastamba II, 7, 16, 1-2.
266:2
Âpastamba II, 7, 17, 22; Vasishtha III, 19. Govinda states that the
Atharvavedins know the vow called Siras; see also Vasishtha XXVI, 12, and note.
266:3
Govinda says that persons acquainted with the Rahasyas or p.
267 Âranyakas are preferable to those mentioned in the preceding Sûtra,
and thus the order must be reversed.
267:4
Âpastamba II, 7, 17, 5.
267:5
The texts on which the Rakshoghna Sâmans are based occur Sâma-veda I, 1, 1, 3,
4--6; the Svadhâvat Yagus, Taitt. Brâhmana I, 3, 10, 2; the Madhu Rikas, Rig-veda
I, 90, 6; and the three Pavitras, Taitt. Brâhmana I, q, 8, 2.
267:6
Âpastamba II, 7, 14, 5. All the MSS., including those of the commentary, read
yonigotramantrasambandhân instead of yonigotramantrâsambandhân. But the
explanation of gotrasambandhâh by asagotrâh 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 Âpastamba.
267:7
Vishnu LXXIII, 12--13; Manu III, 208-211. The Agnimukha p.
268 is a term denoting all the preliminaries which precede the Pradhânahoma
of a ceremony. The Dekhan and Gugarât MSS. read âgyasya instead of annasyaiva.
268:8
Clarified butter is necessary for the rites included in the Agnimukha.
268:12
The Mantras are addressed to the food which is to be offered.
PRASNA II, ADHYÂYA 8, KANDIKÂ 15
1. Now indeed (that) happens (also which the following 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.' 2
3. 'The malevolent Asuras seek an opportunity (to snatch away) that food
intended for the manes, which is not supported with both hands.' 3
4. 'The Yâtudhânas and Pisâkas, 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.' 4
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.' 5
6. 'If gifts are given or received without (touching 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 Srâddha) water must be giver. (to
the guests). 7
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 Ashtakâ (days). 9
10. 'He shall feed two (Brâhmanas) 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.' 10
11. 'A large company destroys these five (advantages), the respectful
treatment (of the invited guests, the propriety of) time and place, purity and
(the selection of) virtuous Brâhmana (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.' 12
Footnotes
269:2
15. Manu III, 215. See also above, II, 8, 14, 10.
269:3
Vasishtha XI, 25.
269:4
Vishnu LXXIII, x a; Manu III, 229.
269:5
Govinda states that the rule is intended to teach that the sacrificer and the
guests at a Srâddha must be dressed in white, p. 270 and
that ascetics are not to be invited. But see Vasishtha XI, 17, 34.
270:7
Vishnu LXXIII, 12, 27, and above, II, 8, 14, 6.
270:9
Baudhâyana Grihya-sûtra II, 17, 18.
270:10-11.
Vasishtha XI, 27-28.
270:12
In the beginning of the verse I read with M. and the I. O. copy of the
commentary urastah pitaras tasya, and in the end with the Dekhan and Gugarât
MSS. pindatakshakâh. M. reads pindatarkyâ, and the copies of the commentary
pindodakâh. Both these p. 271 readings are clearly
corrupt, and so is the var. lect. of the Grihya-samgraha, quoted in the
Petersburg Dictionary, pindatarkukâh. Pindatakshakâh, '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.
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PRASNA II, ADHYÂYA 9, KANDIKÂ 16
1. (Now follows some) advice for him who is desirous of offspring.
2. The two Asvins 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 Brâhmana 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. 6
7. The Veda shows the existence of the three debts in the following
(passage): 'A Brâhmana is born loaded with three debts; (he owes) the
studentship to the sages, sacrifices to the gods, and a son to the manes;' 7
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 offspring, 11
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. 13
14. For it produces results in the case of all the castes.
Footnotes
271:6
Vasishtha XVII, 5.
271:7
Vasishtha XI, 48. After this Sûtra the MSS. of the text p.
272 insert the following corrupt passage: bandham rinamoksham pragâyâs kâyattam
pitrînâm kânukarshasabdas ka pragâyâm darsayati | anutsannah pragâvân
bhavati | yâ vad enam pragânugrihnîte tâvad akshayam lokam gayati. The
commentary does not notice it, and it seems to me that it needlessly interrupts
the context.
272:11
M. and K. add to this Sûtra, âtmanah phalalâbhâya, 'in order to gain a
reward for himself.' The same two MSS., further, insert the following Sûtras:
tasmât putram kotpâdyâtmânam evotpâdayatîti | vigñâyate kâtmâ vai
putranâmâsîti | evam dvitîya âtmâ gîvatâ drashtavyo yah putram utpâdayati
| sa tathâ bhavati | tasmân nâtmâ kvakid akshetra utsrashtavyah | âtmânam
avamanyate hi | yathâtmânam utpâdayati sa tathâ bhavati | tasmâd âdita eva
kshetram anvikkhet sarvavarne samskritam upadesena | tasmin dârasamyoge pragâm
utpâdayed || '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 Baudhâyana, for it is written
in the usual style of our Sûtra, and the last word of this passage as well as
of Sûtra 11, as given in the Dekhan MSS., is utpâdayet. But it is not
absolutely required by the context, and the commentary too omits it.
273:13
I read with M., whose reading is confirmed by the explanation given in the
commentary, tasyopadesah srutisâmânyenopadisyate. The other MS. reads
tasyopadesena, and in the text of the commentary the first word is left out.
PRASNA II, ADHYÂYA 10, KANDIKÂ 17
1. Now we will explain the rule for entering the order of ascetics (samnyâsa).
2. Some (teachers say), 'He who has finished his studentship may become an
ascetic immediately on (the completion of) that.' 2
3. But (according to others, asceticism is befitting) for Sâlînas and Yâyâvaras
who are childless; 3
4. Or a widower (may become an ascetic). 4
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 6
ascetic) on finishing the (special) ceremonies (prescribed for him).
7. 'That eternal greatness of the Brâhmana 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.' 7
8. 'It leads to the cessation of births.'
9. 'The eternal one leads (him) to glory.' The greatness (of asceticism is
declared by these passages).
10. After having caused the hair of his head, his beard, the hair on his
body, and his nails to be cut, he prepares
11. Sticks, a rope, a cloth for straining water, a water vessel, and an
alms-bowl. 11
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 (afterwards) fast;
13. Or (he may partake of) water.
14. (Saying), 'Om, Bhûh, I enter the Sâvitrî, tat savitur varenyam; Om,
Bhuvah, I enter the Sâvitrî, bhargo devasya dhîmahi; Om, I enter the
Sâvitrî,
dhiyo yo nah pr.akodayât;' (he shall recite the Sâvitrî) foot by foot,
half-verse by half-verse, (and finish by repeating) the whole or the parts (of
the verse). 14
15. It is declared in the Veda, 'Entering order after order, (man) becomes
(one with) Brahman.'
16. Now they quote also (the following verse) '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.' 16
17. Such an ascetic (becomes one with) the infinite (Brahman).
18. Before the sun sets, he heaps fuel on the Gârhapatya fire, brings the
Anvâhâryapakana fire (to the spot), takes the flaming Âhavanîya. fire out
(of the Gârhapatya), melts butter on the Gârhapatya fire, cleanses it (with
Kusa grass), takes four times (portions of it) in the sacrificial spoon (called
Sruk), and offers in the Âhavanîya fire on which sacred fuel has been heaped,
(four times) a full oblation, (saying), 'Om, Svâhâ!' 18
19. It is declared in the Veda that this (offering is) the Brahmânvâdhâna
(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 Gârhapatya fire, places the sacrificial vessels in
pairs, the upper part turned downwards, on it, strews Darbha grass to the south
of the Âhavanîya fire on the seat destined for the Brahman priest, covers it with the skin of a black antelope, and remains awake during that night.
21. A Brâhmana 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 Brâhmana. 21
22. Then he rises in the muhûrta sacred to Brahman, and offers the early
Agnihotra just at the (appointed) time.
23. Next, after covering the (part of the altar called) Prishthyâ and
bringing water, he prepares (an offering) to (Agni) Vaisvânara (which is
cooked) in twelve potsherds. That (well-)known Ishti is the last (which he
performs).
24. Afterwards he throws the sacrificial vessels, which are neither made of
earth nor of stone, into the Âhavanîya fire,
25. (And) throwing the two Aranis into the Gârhapatya fire (with the words),
'May ye be of one mind with us,' he reposits the sacred fires in himself. 25
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.
27. Then, standing within the sacrificial enclosure, (he says) thrice in a
low voice and thrice aloud, 'Om, Bhûh, Bhuvah, Svah, I have entered the order
of ascetics, I have entered the order of ascetics, I have entered the order of
ascetics,'
28. It is declared in the Veda, 'The gods are trebly true.' 28
29. (Finally) he pours out as much water as will fill his joined hands,
(saying), 'I promise not to injure any living being.' 29
30. Now they quote also (the following verse) An ascetic who roams about
after having given a promise of safety to all living beings, is not threatened
with danger by any creature.' 30
31. (Henceforth) he must restrain his speech. 31
32. He grasps his staff, (saying), '(Thou art my) friend, protect me.'
33. He takes the rope, (reciting the verse), 'The brilliant light,' &c. 33
34. He takes the cloth for straining water, (reciting 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. 35
36. He takes the alms-bowl, (reciting the Vyâhritis).
37. Taking with him the staves, the rope, the 37
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) Surabhimatî, Abliṅgâs, Vârunîs, Hiranyavarnâs, and
Pâvamânîs. Entering the water, he performs sixteen suppressions of the
breath, (mentally repeating) the Aghamarshana hymn, ascends the bank, wrings out
his dress, puts on another pure dress, sips water, takes the cloth for
straining, (saying), 'Om, Bhûh, Bhuvah, Svah,' and performs the Tarpana (with
the following texts), 'Om, Bhûh, I satiate,' 'Om, Bhuvah --, Om, Svah --, Om,
Mahah --, Om, Ganah --, Om, Tapah --, Om, Satyam --.'
38. He takes up as much water as his joined hands will hold for the manes,
(and satiates them 38
with it) exactly in the same manner as the gods, (saying), 'Om, Bhûh Svadhâ,
Om, Bhuvah Svadhâ,' &c.
39. Then he worships the sun, (reciting) the two verses (which begin), 'Ud u
tyam kitram,' &c. 40
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.'
41. Let him repeat the Sâvitrî one thousand times, or one hundred times, or
an unlimited number of times.
42. (Saying), 'Bhûh, Bhuvah, Suvah,' 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. 43
44. Let him not wear any longer a white dress.
45. (He may carry) one staff or three staves.
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Footnotes
273:2
17. Gautama III, 1.
273:3
Regarding the two terms Sâlîna and Yâyâvara, see below, III, I, 3.4.
273:4
Vidhura, translated, according to Govinda's explanation, by 'widower,' perhaps
includes all persons who have been separated from their families.
273:6
Regarding the ceremonies to be performed by hermits in the wood, see above, II,
6, 11, 15, and below, III, 3.
274:7
See above, II, 6, 11, 30.
274:11
Yâgñavalkya III, 58-60.
274:14
This part of the ceremony is called Sâvitrîpravesa, 'entering the Sâvitrî:
According to the Dharmasindhu, fol. 84 a, 1. 8, the last Mantra is 'Om, Bhûh,
Bhuvah, Svah, I enter the Sâvitrî; we meditate on that adorable light of
divine Savitri, who may impel our thoughts.'
275:16
Manu VI, 34.
275:18
Anvâhâryapakana is another name of the so-called Dakshinâgni, in which the
sacrificial viands are cooked. The cleansing of the butter (utpavana) is
performed by taking hold of the ends of blades of Kusa grass and dipping the
bent middle part into the melted butter and then drawing it upwards. A full
burnt oblation (pûrnâhuti) consists of a whole spoonful. As four spoonfuls are
to be taken out, it follows that four oblations are to be offered.
276:21
The night during which the ascetic keeps watch near the fires is called 'the
night of Brahman.'
276:25
The Aranis are the two pieces of wood used for producing fire by friction,
Taittirîya Samhitâ I, 3, 7, 1-2.
277:28
Taittirîya Âranyaka II, 18, 6.
277:29
All gifts must be confirmed by a libation of water, which ii other cases is
poured into the hand of the recipient. The ceremony proves more clearly even
than the numerous other passages of the Smritis, in which ascetic, are exhorted
to abstain from injuring living beings, that the so-called ahimsâ doctrine is
not of Buddhistic, but of Brâhmanical origin.
277:30
Vasishtha X, 1-2.
277:31
Gautama III, 27.
277:33
Taittirîya Brâhmana III, 7, 8, 1.
277:35
Taittirîya Samhitâ V, 7, 2, 2,
277:37
The Surabhimatî occurs Taittirîya Brâhmana III, 9, 7, 5. For the other texts
named, see above, II, 4, 7, 2. The Tarpana has been fully described above, II,
5, 9-20.
278:38
'In he same manner as the gods,' i.e. without passing the sacred string over the
right shoulder.--Govinda.
278:40
The Gugarât 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 Pranava with the Brahman,
the sun, and the Veda.
279:43
Manu VI, 46. Aparipûtâbhih, 'which has not been completely cleansed,' probably
refers to the so-called drishtyâ paripavana, 'carefully looking at it in order
to see if any living being remains in it.'
PRASNA II, ADHYÂYA 10, KANDIKÂ 18
1. Now the following vows are (to be kept by an ascetic):
2. Abstention from injuring living beings, truthfulness, abstention from
appropriating the property of others, continence, (and) liberality. 2
3. There are five minor vows, (viz.) abstention from anger, obedience towards
the Guru, avoidance of rashness, cleanliness and purity in eating. 3
4. Now (follows the rule for) begging. Let him 4
ask Brâhmanas, both those who have houses (sâlîna) and those who lead a
wandering life (yâyâvara), 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 kitram,' &c. He (also) announces it to
Brahman (with the text), 'The first-born Brahman,' &c. 7
8. It is declared in the Veda, 'After the Brahmâdhâna the sacrificer
himself (contains) the sacrificial fires. His respiration (prâna, represents)
the Gârhapatya fire, the air that goes downwards (apâna, represents) the Anvâhâryapakana
(or Dakshina) fire, the circulation in the body (vyâna, represents) the Âhavanîya
fire, the cerebral circulation (udâna) and the abdominal circulation (samâna,
represent) the Sabhya and Âvasathya fires. These five fires are abiding in 'the
soul. He (therefore) offers (the oblations) in the soul alone.' 8
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 remainder 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) Gyotishmatî. 11
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. 12
13. Now they quote also (the following verses): '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.' 13
14. 'Alms (may) either (be obtained) from (men
of) the three castes, or the food (given) by a single Brâhmana (may be
eaten); or (he may obtain food) from (men of) all castes, and not (eat) that
given by a single Brâhmana.'
15. 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 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 possessing a great knowledge of the scriptures, not with women,
nor when he would break (his vow).'
17. (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.
18. 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).' 18
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 Brâhmana, an order of his teacher, and medicine.' 19
20. Let him mutter the (Mantras which must be recited at the) Agnihotra, in the evening and in the morning,
21. After performing his evening devotions by (reciting the verses called)
Vârunîs,
and his morning devotions by (reciting the verses called) Maitrîs. 21
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.' 22
23. It is declared in the Veda,' Limited in number are the Rik-verses,
limited in number are the Sâmans, limited is the answer (of the Adhvaryu
priest): 23
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.' 24
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 fit (to be united with) Brahman.' Thus spake the lord of created beings.
27. Let him cleanse the vessel of Brahman with the seven Vyâhritis. 27
Suggested Further Reading
Footnotes
279:2
18. 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.
279:3
'Avoidance of rashness,' i.e. committing any act which might destroy life.
279:4
'When the Vaisvadeva offering has been finished,' i.e. when people. have had
their dinner; see also Vasishtha X, 7.
280:7
The second text occurs repeatedly in the Taittirîya-veda, eg. Taittirîya Âranyaka
X, 1, 10.
280:8
Regarding the Brahmâdhâna, see above, II, 10, 17, 19.
281:11
The first text occurs frequently in the Taittirîya-veda, e.g. Taittirîya
Samhitâ IV, i, 7, 4; the second, Taittirîya Âranyaka X, 72. The Gyotishmatî
is, according to Govinda, the first of the two Mantras quoted.
281:12
According to Govinda this verse gives the opinion of 'some' teachers, not the
author's. Asamkliptam, '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.
281:13
See above, II, 7, 13, 7.
282:18
'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.
282:19
All the MSS. except M. have snâna, 'bathing,' instead of sthâna, 'standing (in
the day-time),' though the reading is clearly wrong.
283:21
The Maitrîs occur Taitt. Samhitâ III, 4, 11, 5, and the Vârunîs follow them
immediately.
283:22
Âpastamba II, 9, 21, 10.
283:23
This and the next Sûtras 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 Katurhotârah,
which the Taittirîya Brâhmana 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
hotah' (Aitareya Brâhmana V, 25).
283:24
I have taken vrikshamûlikovedasamnyâsî to stand for vrikshamûliko
avedasamnyasî. For the vedasamnyâsa, 'giving up the Veda,' is not permitted to
an ascetic; see e.g. Vasishtha X, 4. But even without the negative particle
vedasamnyâsî may convey a sense not opposed to the general teaching of the
Smritis. For it may be taken to mean 'abandoning (the recitation of other
portions of) the Veda.'
284:27
Govinda is uncertain if the term brahmabhâgana, 'the vessel of Brahman,' refers
to the alms-bowl or to the body of the ascetic. Probably both are meant, and the
Sûtra is intended to prescribe the frequent recitation of the Vyâhritis in
addition to the syllable Om.
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| Source: The Sacred Laws Of The
Âryas As Taught In The Schools Of Âpastamba, Guatama, Vâsishtha,
And Baudhâyana Translated By Georg Bühler Part II, Vâsishtha
And Baudhâyana Sacred Books Of The East, Vol. 2: Oxford: The
Clarendon Press [1882]. The text has been reproduced and
reformatted from Sacred-texts.com by Jayaram V for
Hinduwebsite.com. While we have made every effort to reproduce
the text correctly, we do not guarantee or accept any
responsibility for any errors or omissions or inaccuracies in
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