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The sacred laws of the Aryas : as taught in the schools of Apastamba, Gautama, Vasishtha and Baudhayana online

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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 (flik-
verses) containing the word Surabhi, the Abliiigas,
those addressed to Varu//a, the Hira^yavarwas, the
Pavamants, the (sacred syllables called) Vyahmis,
and other purificatory (texts), he becomes pure (and
fit to perform the twilight devotions).

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 par-
ticular (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

7.2. '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 wor-
shipper is to repeat in the evening, Taittiriya Arawyaka X, 31, and
in the morning X, 32, and that if he bathes, Taittiriya Ara/zyaka
X, i, 12, and other texts must be recited. The J?fc containing
the word Surabhi is found Taittiriya Sa/nhital, 5, 1 1, 4, 7 ; the three
Ablingas, Taittiriya Arawyaka X, i, n ; the four verses addressed
to Varumi, Taittiriya Sawzhita III, 4, n, 4, and Taittiriya Arayaka
II, 4, 4. By the term Pavamanis the Pavamananuvaka, Taittiriya
Brahmaa I, 4, 8, is meant.

5. The injunction to turn the face to the west refers to the
evening prayer; see also below, Sutra 10.


is filled with water, he shall repeat the Savitri one
thousand times ;

6. Or (he may recite the verse) one hundred
times, suppressing his breath ;

7. Or mentally ten times, adding the syllable
Om at the beginning and at the end and the seven

8. And if he is tired by three suppressions of
his breath (performed) with (the recitation of) the
(Anuvaka called) Brahmahrzdaya (the heart of
Brahman, then let him repeat the Savitrt).

9. In the evening he worships (the sun) with the
two (verses) addressed to Varuwa, ' Hear this my
call, O Varuwa/ and ' Therefore I go to thee.'

TO. The same (rules apply to the twilight devo-
tion) in the morning, (but the worshipper) shall face
the east and stand upright.

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.'

12. Let him begin (the twilight devotion) in the

6. Govinda states lhat prawaySmaja^, ' suppressing his breath,'
has in this Sutra no technical meaning.

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
Vyahn'tis, beginning with Bhu/fc and ending with Satyam, then the
Savitri, and finally again the syllable Om.

8. The Brahmahr/daya is Taittiriya Arawyaka X, 28. This
Anuvaka may be repeated three times for each Praayama (see
Vasish/fta XXV, 13), or altogether nine times, and, if the wor-
shipper is then tired, he may go on repeating the Savitri without
suppressing his breath.

9. Taittiriya Sawhita II, i, n, 6. 10. Gautama II, n.
it. Taittiriya Sawhita III, 4, 1 1, 5.

12. Very early, i.e. when the stars are still visible; see also
Gautama II, n, and note.

248 BAUDHAYANA. II, 4, 7.

morning very early, and finish it when the sun has

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.

15. Now they quote with reference to this (sub-
ject) also the following two verses, which have been
proclaimed by the Lord of created beings (Pra^d-
pati): 'How can those twice-born men be called
Brahma^as who do not perform their twilight devo-
tions, in the morning and in the evening at the
proper time ? At his pleasure a righteous king may
appoint those Brahmawas who neglect to daily per-
form the twilight devotions, both at morn and at
eve, to do the work of ^udras.'

1 6. 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.

17. He obtains (thereby) the (same) reward as
if he had remained standing and sitting (in the

1 8. 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 per-
forming the twilight devotion in the evening.'

19. (The worshipper) becomes also connected

14. The day and night will not be cut off from his existence.
1 6. Vasish/fta XX, 4-5. 18. Vasish/^a XXVI, 2.

II, 5, 8. BATHING, 249

(thereby) with the (next) night, and Varua will
not seize him.

20. In like manner he becomes free from the sin
committed during the night by worshipping in the

21. He is also connected with the (next) day,
Mitra protects him and Aditya leads him up to

22. It is declared in the Veda, 'A Brahmawa
who in this same manner daily worships in the twi-
light, both at morn and at eve arid, being sanctified
by the Brahman, becoming one with the Brahman,
and resplendent through the Brahman, follows the
rules of the .Sastra, gains the heaven of Brahman.'


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.

2. Now some say, ' One must not enter a burial-
ground, water, a temple, a cowpen, nor a place
where Brahmawas (sit) without having cleaned
one's fee:.'

20. Vasish/Aa XXVI, 3.

22. Brahman means here the Veda, the Sdvitrf, and the uni-
versal soul.

8. i. Vishu LXIV, 18. This Adhyaya contains the rules for
bathing, and the subject is introduced, as Govinda observes,
because in the preceding chapter II, 4, 7. 2 > il has been ^ that
an impure person must bathe before he performs the twilight devo-
tions. Govinda also states that the word *a, ' and,' which stands
after mr*tpi<fem, ' a clod,' indicates that gomaya, ' cowdung,' must
also be employed.

250 BAUDHAYANA. 11,5,8.

3. Then he enters the water, (reciting the follow-
ing verse) : ' I take refuge with gold-horned Varu#a,
give me at my request (O Varuwa) a purifying bathing-
place. May Indra, Varua, Brzhaspati, and Savitrz
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.'

4. Then he takes up water in his joined hands,
(saying), ' May the waters and the herbs be pro-
pitious to us.'

5. (Next) he pours (the water) out in that direc-
tion in which an enemy of his dwells, (saying),
' May they work woe to him who hates us and
whom we hate.'

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

7. After having submerged himself and having
emerged from the water,

8. (Acts of) personal purification, washing the
clothes by beating them on a stone and sipping

3. The verse is found Taittiriya Arayaka X, i, 12.

4. Taittiriya Ara#yaka X, i, 11.

5. Taittiriya Arawyaka, loc. cit. This and the following Sutras,
down to II, 6, 1 1, 15, are wanting in the Gujarat and Dekhan MSS.
except in K.

6. TaittirSya Arayaka X, i, 13.

7. Govinda points out that the completion of this Sutra is to be
found in Sutra 10. He adds that Baudhayana inserted Sutras 8-9
in the middle, because he was afraid to forget the rules contained
in them.

8. VishmiLXlV, 10,11.

11,5-8. BATHING. 25!

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 ; adora-
tion to Varima ; adoration to Varuwt ; adoration to
the waters.'

ro. 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 Brahmawaspati (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, Svahi!'

ii. 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 Anu-
vaka, ' He who purifies/ &c., he performs, stepping
back into the water, three Pra^ayamas with the
Aghamarsha^a (hymn) ; then he ascends the bank,
squeezes (the water) out of his dress, puts on gar-
ments which have been washed and dried in the air
and which are not the worse for wear, sips water,

9. Taittiriya Arawyaka X, i, 12.

10. Taittiriya Aranyaka 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 Anuvaka 22.

11. VishmiLXIV, 13-14; 18-19. The Vedic passages intended

252 BAUDHAYANA. 11,5,8.

sits down on Darbha grass, and, holding Darbha
grass (in his hands), recites, facing the east, the
Gayatrl 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 follow-
ing Mantras): 'Out of darkness we,' &c., 'Up that
bright/ &c., 'That eye which is beneficial to the gods,'
&c., (and) * He who rose/ &c.

1 3. Now they quote also (the following maxim) :
'The syllable Om, the Vyahmis, and the Savitrl,
these five Veda-offerings daily cleanse the Brahmawa
from guilt/

14. Being purified by the five Veda-offerings, he
next satiates the gods (with water, saying),


i. 'I satiate the deities of the eastern gate, Agni,
Pra^clpati, Soma, Rudra, Aditi, Brzhaspati, together
with the lunar mansions, with the planets, with the
days and nights, and with the Muhurtas ; Om, I also
satiate the Vasus ;

are found Taitt. Sa^zhita IV, i, 5, i ; V, 6, i, i ; and Taitt Brah-
maa I, 4, 8. Pavitras, i. e. blades of Kara grass. ' He performs
three Praayamas with the A hamarshaa hymn (Rig-veda X, 190),'
i. e. he thrice suppresses his breath (prawayama) and recites during
each suppression the Aghamarshawa three times, just as on other
occasions the Gayatrl is recited three times.

12. The first Mantra is found Taitt. Sawzhitd IV, i, 7, 4; the
third and the fourth Taitt. Arayaka IV, 42, 32-33.

14. Vishma XLIV, 24. The ceremony is the so-called Tarpana,
which is usually described in the GrzTiya-sutras, e. g. Sahkhayana
IV, 9-10, and the quotations in Professor Oldenberg's notes,
Indische Studien XV, 152.

9. i. This and the next Ka<fikas are given in full by K. only.
M. gives the first and last words of both, the commentary the


2. ' Om, I satiate the deities of the southern gate,
the Pitr/s, Yarna, Bhaga, Savitr*, Tvash/n, Vayu!
Indragnl, together with the lunar mansions, with
the planets, with the days and nights, and with the
Muhurtas ; Om, I also satiate the Rudras.

3. ' Om, I satiate the deities of the western gate,
Mitra, Indra, the Mahipit^s, the Waters, all the godsi
Brahman, Vishnu, together with the lunar mansions^
with the planets, with the days and nights, and with
the Muhurtas ; Om, I also satiate the Adityas.

4. 'Om, I satiate the deities of the northern gate,
the Vasus, Vanma, A^a-ekapad, Ahibudhnya, Ushas,'
the two A-rvins, Yama, together with ......

5. 'Cm. I satiate all the gods ; the Sadhyas ; Brah-
man ; Pra/apati; the four-faced god ; Hirawyagarbha;
Svayambhu; the male attendants of Brahman ; Para-
mesh^in ; the female attendants of Brahman ; Agni ;
V4yu ; Varu^a ; Surya ; the moon ; the lunar man-
sions ; Sadyo^ata ; BhM-purusha ; Bhuva^-purusha ;
Suva^-purusha ; BhM ; Bhuva-^ ; Suva^ ; Maha^ ;
6^ana>^ ; Tapa^ ; Satya.

6. ' Om, I satiate the god Bhava ; .Sarva ; l^ina ;
Paaipati ; Rudra ; Ugra ; Bhlmadeva ; Mahideva ;
the wife of the god Bhava ; of the god .Sarva ; of the
god Ij-ana ; of the god Pa^upati ; of the god Rudra ;
of the god Ugra; of Bhlmadeva; of Mahadeva; the
son of Bhava ; of .Sarva ; of I-sana ; of Pa^upati ; of

beginning of o and the end of 10 only. The text of K. is probably
interpolated, as it seems impossible that Baudhayana could have
mentioned his successors, Apastamba and SatyashjuMa Hiraya-
ke-rin, 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 Ka/ikds.

254 BAUDHAYANA. II, /;, 9.

Rudra ; of Ugra ; of Bhtmadeva ; of Mahadeva ; Om,
I also satiate the Rudras ; the attendants of Rudra.

7. 'Om, I satiate Vighna; Vinayaka ; Vira ; Sthftla ;
Varada ; Hastimukha ; Vakratu^a ; Ekadanta ;
Lambodara ; the male attendants of Vighna ; the
female attendants of Vighna.

8. 'Om, I satiate Sanatkumara ; Skanda; Indra ;
ShashMi ; Shawmukha ; Vlrakha ; Mahasena ; Su-
brahma/zya ; the male attendants of Skanda ; the
female attendants of Skanda.

9. ' Om, I satiate Aditya ; Soma ; Angaraka ;
Budha ; B^/haspati ; .Sukra ; 6anai.wara ; Rahu ;

10. 'Om, I satiate Ke^rava ; Narayawa ; Madhava ;
Govinda ; Vishwu ; Madhusudana ; Triv r ikrama ;
Vamana; .SridBara; Hrishikesa ; Padmanabha ;
Damodara ; the goddess Sri ; the goddess Sara-
svati ; Push/i ; Tush/i ; Vishwu ; Garutmat ; the male
attendants of Vishu ; the female attendants of

11. 'Om, I satiate Yama ; Yamard^a; Dharma ;
Dharmara^a ; Kila ; Nlla ; Mntyu ; Mrztyungaya. ;
Vaivasvata ; ^itragupta ; Audumbara ; the male
attendants of Vaivasvata ; the female attendants of

12. ' Om, I satiate the gods of the earth ; Kasyapa;
Antariksha ; Vidya ; Dhanvantari ; the male atten-
dants of Dhanvantari; the female attendants of

13. Next, passing the sacrificial thread round the
neck, (he offers the following libations) :

14. ' Om, I satiate the ^?/shis; the great ./vVshis;
the best /frshis; the Brahmarshis; the divine 7?'shis;
the royal /frshis ; the .Srutarshis ; the Seven /frshis ;

II,5>io. TARPAJVA. 255

the ^'shis of the KiWas (of the Ya^ur-veda) ; the
^'shikas ; the wives of the >fo'shis ; the sons of the
/fo'shis; Kava RanHhayana; Apastamba., the author
of the Sutra; Satyasha^a Hira#yake.nn ; Va^a-
neyin Ya*avalkya ; A^vaUyana Saunaka ; Vyasa ;
the syllable Cm ; the Vyahmis ; the Savitrl ; the
Gayatri ; the AV/andas ; the ^g-veda ; the Ya/nr-
veda; the Sama-veda ; the Atharvahgirasa ; the
Itihasa and Purawa ; all the Vedas ; the servants of
all gods ; all beings.'

45-. Then, passing the sacrificial string over the
right shoulder, (he offers the following libations) :


1. ' Om, I satiate the fathers, Svadha, adoration !
the grandfathers ; the great-grandfathers ; the
mothers ; the grandmothers ; the great -grand-
mothers ; the maternal grandfathers ; the maternal
grandmother ; the mother's grandmother ; the
mother's great-grandmother.

2. 'Om, I satiate the teacher (a^arya), Svadha,
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 (amatya) ; the
wives of the inmates of the house ; all ; the wives
of all.'

3. He pours the water out from the several
Tlrthas (of the hand sacred to the several deities).

4. (He recites at the end of the rite the following

3. I. e. the water must be poured out in accordance with the
rule given above.

4. Va^-asaneyi Sawhitd II,*34. The translation of the Mantra
follows Govinda's explanation.


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).


i . 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,

2. Let him daily offer (something to the gods
with the exclamation) Svaha, be it only a piece of
fuel. Thereby he performs that sacrifice to the

3. Let him daily offer (something to the manes
with the exclamation) Svadha, 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.

11. i. This and the next four Sfttras agree almost literally with
Satapatha-brahmaa XI, 5, 6, i. See also Taitt. Arawyaka II, 10;
Apastamba I, 4, 12, 15-13, i.

4. Govinda says that the Mantra is to be ' bhdtebhyo nama-4,
adoration to all beings,' and adds that some consider the first three

II, 6, ii. MAHAYAGJVAS. 257

5. Let him daily give food to Br^hmaas, be it
only roots, fruit, or vegetables. Thereby he per-
forms that sacrifice to men.

6. Let him daily recite the Veda privately, be it
only the syllable Om or the Vyahmis. 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 Brah-
man speech, forsooth, (takes the place of) the
Guhu, the internal organ (that of) the Upabhm,
the eye (that of) the Dhruva, 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 Brahmawa.'

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.'

to be performed by the Vauvacleva and the Bali-
offering, while others enjoin their separate performance.

7. .Satapatha-brihmana XI, 5, 6, 2. See also Taitt. Arawyaka
II, 17. K. reads dhrrtir dhruva, ' the firm resolve (takes the place
of) the Dhruva,' which is apparently a correction made according
to the Arayaka. According to the commentary the text of the
last portion of the quotation runs thus, 'ySvanta/n ha vS im&m
vittasya purnaw dadat svargaw lokaw ^-ayati t&vantaw lokawjfayati
bhuyawzsa/B Mkshayyaw Hpa mr/tyum ^yati ya evawi vidvan,' &c.
M. and K. do not give the whole passage. The published text of
the .Satapatha-brahmawa slightly differs from Govinda's version.

8. ,Satapatha-brahmaa XI, 5, 7, 3-4.

C'4] S

258 BAUDHAYANA. 11,6, IT,

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.

10. (Viz.) to Ishris, animal sacrifices, Soma sacri-
fices, and Darvthomas,

1 1. 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

12. The student, the householder, the hermit in
the woods, the ascetic (constitute the four orders).

13. A student (shall) obey his teacher until death.

9. I read the text as follows, 'tasya ha vS etasya dhannasya
foturdha" bhedam eka ahu.' M. has bhedakam, the I. O. copy
of the commentary bhedarahk&m, and K. tasya ha va etasya
yagroasyafoturdha bhutam eka ShuA. Below in the commentary
on Sutra 27, Govinda repeats the latter part of this Sutra in the
form which I have adopted. The discussion which begins here is
the same as that which occurs Apastamba II, 9, 23, 3-24, 15.

u. Taittirfya Sawhitd V, 7, 2, 3.

12. K. omits this Sutra. After it M. and K. have the following
passage : ' brahmaario 'tyantarn atraanam upasa0*gr/hy 'Hryan
bruvate vane jramyantyeke [yawtyete, K.] savaneshvapa upaspr/-
janto vanyenannenaikagni/ [nyenSnnena naikagni/tf , K. ; vanye-
naikanaw, M.] ^uhvanaA [gnhvas, M.] satyasyaike karmam
[karmam, M.] anagnayo 'niketana^ [tvaA kaw, K.] kaupina^MS-
dana varshasv ekastha uddhr/tapariputabhir adbhiA kSryawz [apa-
karyaz, M.] kurvawa^ [kurvaSs tatrodaharanti, K.] sannamusale
vyahgare nivr;ltararavasampate bhikshanta/fc sarvataA parimoksham
[parimeke, M.] apavidhya vaidikani karmay abhayataA pari^Minni
madhyamam padam upajlishyimaha 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.

H,6, n. THE FOUR ORDERS. 359

1-4. A hermit is he who regulates his conduct
entirely according to the Institutes proclaimed by

15. A Vaikhanasa (shall live) in the forest, sub-
sisting on roots and fruit, practising austerities and
bathing at morn, noon, and eve ; he shall kindle a
fire according to the Sramarcaka (rule) ; he shall eat
wild-growing (vegetables and grain) only; he shall
worship gods, manes, Bhutas, men, and jftshis ; 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.

1 6. 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.

17. He shall go into the forest (and live there).

1 8. He shall shave his hair excepting the top-lock.

15. This passage, which Govinda gives as one Sutra, 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 Gu^arSt MSS., including K., read
agramyabhqgi H agramyabhogl

1 6. I adopt the readings of the Dekhan MSS., aparigrahaA (for
apratigraha^) and pravra^et (for parivra^et). The rule for the cere-
mony is given below, II, 10, 17.

1 8. This is Govinda's explanation of jikhmuda^, the reading
of all MSS.

S 2


19. He shall wear a cloth to cover his nakedness.

20. He shall reside in one place during the rainy

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 extin-
guished, 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

24. He shall carry a cloth for straining water for
the sake of purification.

25. He shall perform the necessary purifications
with water which has been taken out (of a well or

Online LibraryGeorg BühlerThe sacred laws of the Aryas : as taught in the schools of Apastamba, Gautama, Vasishtha and Baudhayana → online text (page 47 of 55)