यजुर्वेदे विश्वासटिप्पन्यः

विश्वास-प्रस्तुतिः - ०१

०१ धर्मार्थौ यत्र न स्यातां शुश्रूषा वापि तद्विधा ।
विद्यया सह मर्तव्यं न चैनाम् ऊषरे वपेत् ॥ [च्फ़्। म् २।११२]

Buhler - ०१

If merit and wealth are not (obtained by teaching), nor (at least) the due obedience, one should die with one’s learning; one should not sow it on barren soil. ¹

मूलम् - ०१

विश्वास-प्रस्तुतिः - ०२

०२ अग्निर् इव कक्षं दहति ब्रह्म पृष्टम् अनादृतम् ।
तस्माद् वै शक्यं न ब्रूयाद् ब्रह्म मानम् अकुर्वताम् ॥ इति ॥

Buhler - ०२

As fire consumes dry grass, even so the Veda, asked for, (but) not honoured, (destroys the enquirer). Therefore let him not proclaim the Veda to those who do not show him honour according to their ability. ²

मूलम् - ०२

विश्वास-प्रस्तुतिः - ०३

०३ एवास्मै [k: अत्रैवास्मै] वचो वेदयन्ते ॥

Buhler - ०३

They proclaim to him a command to the following effect; ³

मूलम् - ०३

०३ एवास्मै [k: अत्रैवास्मै] वचो वेदयन्ते ॥

विश्वास-प्रस्तुतिः - ०४

०४ ब्रह्म वै मृत्यवे प्रजाः प्रायच्छत् । तस्मै ब्रह्मचारिणमेव न प्रायच्छत् । सो ऽब्रवीद् अस्तु मह्यम् अप्य् एतस्मिन् भाग इति । याम् एव रात्रिं समिधं नाहरातईति ॥

Buhler - ०४

‘Brahman, forsooth, made the created beings over to Death. The student alone it did not make over to him.’ He (Death) spake, ‘Let me have a share in him.’ (Brahman answered), ‘That night in which he may neglect to offer a piece of sacred fuel (shall belong to thee),’ ⁴

मूलम् - ०४

विश्वास-प्रस्तुतिः - ०५

०५ तस्माद् ब्रह्मचारी यां रात्रिं समिधं नाहरत्य् आयुषएव ताम् अवदाय वसति । तस्माद् ब्रह्मचारी समिधम् आहरेन् नेदायुषो ऽवदाय वसानीति ॥

Buhler - ०५

‘Therefore a student who passes a night without offering a piece of sacred fuel, cuts it off from the length of his life, Therefore let the student offer a piece of sacred fuel, lest he spend a night, shortening his life.’

मूलम् - ०५

विश्वास-प्रस्तुतिः - ०६

०६ दीर्गसत्त्रं वय् एष उपैति यो ब्रह्मचर्यम् उपैति । स यामुपयन् समिधम् आदधाति सा प्रायणीयाथ यां स्नास्यन्सोदयनीयाथ या अन्तरेण सत्त्र्या एवास्य ताः ॥

Buhler - ०६

‘A long sacrificial session begins he who commences his studentship. That (night) in which, after being initiated, he (first) offers a piece of sacred fuel corresponds to the Prāyaṇīya (Atirātra of a sacrificial session); that night in which (he offers it last), intending to take the final bath, corresponds to the Udayanīya (Atirātra), Those nights which (lie) between (these two terms correspond) just to the nights of his sacrificial session.’ ⁵

मूलम् - ०६

विश्वास-प्रस्तुतिः - ०७

०७ ब्राह्मणो वै ब्रह्मचर्यम् उपयंश् चतुर्धा भूतानिप्रविशत्य् अग्निं पदा मृत्युं पदाचार्यं पदात्मन्य् एवास्यचतुर्थः पादः परिशिष्यते ।
स यद् अग्नौ समिधम् आदधाति य एवास्याग्नौ पादस् तमेव तेन परिक्रीणाति तं संस्कृत्यात्मन् धत्ते स एनम् आविशति ।
अथ यद् आत्मानं दरिद्रीक्रित्याह्रीर् भूत्वा भिक्षतेब्रह्मचर्यं चरति य एवास्य मृत्यौ पादस् तम् एव तेन परिक्रीणातितं संस्कृत्यात्मन् धत्ते स एनम् आविशति ।
अथ यद् आचार्यवचः करोति य एवास्याचार्ये पादस् तमेव तेन परिक्रीणाति तं संस्कृत्यात्मन् धत्ते स एनम् आविशति ।
अथ यत् स्वाध्यायम् अधीते य एवास्यात्मनि पादस् तमेव तेन परिक्रीणाति तं संस्कृत्यात्मन् धत्ते स एनम् आविशति ।
न ह वै स्नात्वा भिक्षेत । अपि ह वै स्नात्वा भिक्षांचरत्य् अपि ज्ञातीनाम् अशनायापि पितृ̄णाम् अन्याभ्यः क्रियाभ्यः ।
स यद् अन्यां भिक्षितव्यां न विन्देतापि स्वामेवाचार्यजायां भिक्षेताथो स्वां मातरम् ।
नैनं सप्तम्य् अभिक्षितातीयात् ।
भैक्षस्याचरणे दोषः पावकस्यासमिन्धने ।
सप्तरात्रम् अकृत्वैतद् अवकीर्णिव्रतं चरेत् ॥

Buhler - ०७

‘A Brāhmaṇa who becomes a student of the Veda, enters existent beings in a fourfold manner, (viz.) with one quarter (he enters) Fire, with one quarter Death, with one quarter the Teacher, the fourth quarter remains in the Soul. When he offers to Fire a piece of sacred fuel, he thereby buys back even that quarter which (resides) in Fire, hallowing it, he places it in himself; that enters into him. Now when making himself poor and, becoming shameless, he asks for alms (and) lives as a student of the Veda, he thereby buys back the quarter which (resides) in Death; hallowing it, he places it in himself; that enters into him. Now when he obeys the orders of his Teacher, he thereby buys back that quarter which (resides) in the Teacher; hallowing it, he places it in himself; that enters into him. [Now when he recites the Veda, he thereby buys back the quarter which resides in the Soul. Hallowing it, he places it in himself; that enters into him.] Let him not go to beg, after he has bathed (on finishing his studentship). . . . If he does not find another woman whom he can ask for alms,, let him beg even from his own teacher’s wife or from his own mother. The seventh (night) shall not pass without his asking for alms. [(He commits) sin if he does not go out to ask for alms and does not place fuel on the fire. If he neglects that during seven (days and) nights, he must perform the ⁶ penance prescribed for one who has broken the vow of studentship.] All the Vedas come to him who knows that and acts thus.’

मूलम् - ०७

विश्वास-प्रस्तुतिः - ७०

७० तम् एवं विद्वांसम् एवं चरन्तं सर्वे वेदा आविशन्ति ॥

Buhler - ७०

MISSING

मूलम् - ७०

७० तम् एवं विद्वांसम् एवं चरन्तं सर्वे वेदा आविशन्ति ॥

विश्वास-प्रस्तुतिः - ०८

०८ यथा ह वा अग्निः समिद्धो रोचत एवं ह वय् एष स्नात्वारोचते य एवं विद्वान् ब्रह्मचर्यं चरतीति ब्राह्मणम् । इतिब्राह्मणम् ॥

Buhler - ०८

‘As a blazing fire shines, even so shines he who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).’ Thus speaks the Brāhmaṇa.

मूलम् - ०८

1. Manu II, 112.
↩︎
Vasiṣṭha II, 12. ↩︎
‘They, i.e. the Vājasaneyins; to him, i.e. to the student’–Govinda. ↩︎
The quotation, which begins here and ends with the end of the section, is taken from Śatapatha-brāhmaṇa XI, 2, 6. In the text the word Brahman is a neuter. ↩︎
MSS. M. and K., as well as the commentary, read dīrghasattram p. 157 ha vā eṣa upaiti, while the MSS. from the Dekhan and Gujarāt, like the printed edition of the Sat. Br., omit the particle ‘ha.’ Prāyaṇīya means, literally, ‘initial,’ and udayanīya, ‘final.’ Each sattra or sacrificial session begins and ends with an Atirātra sacrifice. ↩︎
This portion of the quotation shows, besides some minor deviations from the published text of the Mādhyandinas, several p. 158 interpolations and corruptions. The minor discrepancies are, ‘brāhmaṇo vai brahmacaryam upayan’ (upayacchan, C. I. and T.); padātmanyeva caturthaḥ pādaḥ; yadagnaye samidham ādadhāti; atha yad ātmānaṃ daridrīkṛtyāhrīr bhūtvā bhikṣate brahmacaryaṃ carati; atha yad ācāryavacaḥ karoti ya evisyācārye. In the second passage the Dekhan MSS. read, however, like the printed text. The interpolations are, ‘Now when he recites the Veda,’ &c., and the verse, ‘He commits sin if he neglects,’ &c. The former passage entirely destroys the sense of the whole and the connexion of the parts. Both have, however, been retained, as they occur in all the MSS. and the two copies of the commentary, and have been enclosed in brackets. The corrupt passage is so had that it makes no sense at all. The best MSS. read as follows: ‘api hi vai snātvā bhikṣāṃ caratyavijñānanāśanāyayā pitrīṇāmanyabhyaḥ kriyābhyaḥ’ sa yadanyām, &c., D.; ‘api ha vai snātvā bhiṣṭāṃ carasapi jñāni nāśanāya yā [v3. sec. m.] pitṝṇām anyābhyaḥ kriyābhyaḥ,’ K.; api ha vai snātvā bhikṣāṃ carati–pajñāti–nāṃ śanāyāpi pitṛṇām anyābhyaḥ kriyāsas, M.; api ha vai snātvā bhikṣāṃ caratyavijñātināmaśanayāpi pitṛṇām anyābhya kriyābhyaḥ, C. I. As it is by no means certain that Baudhāyana’s reading agreed with that of the printed text, I have left the passage out. ↩︎