यजुर्वेदे विश्वासटिप्पन्यः

विश्वास-प्रस्तुतिः - ०१

०१ कमण्डलुर् द्विजातीनां शौचार्थं विहितः पुरा ।
ब्रह्मणा मुनिमुख्यैश् च तस्मात् तं धारयेत् सदा ॥
ततः शौचं ततः पानं संध्योपासनम् एव च ।
निर्विशङ्केन कर्तव्यं यदीच्छेच् छ्रेय आत्मनः ॥

Buhler - ०१

‘Formerly (the use of) a waterpot has been prescribed by Brahman and the chief sages for the purification of twice-born men. Therefore he shall always carry one.’ ¹

‘He who desires his own welfare, shall use it without hesitation, for purifying (his person), for drinking, and for performing his twilight devotions.’

मूलम् - ०१

विश्वास-प्रस्तुतिः - ०२

०२ कुर्याच् छुद्धेन मनसा न चित्तं दूषयेद् बुधः । सहकमण्डलुनोत्पन्नः स्वयंभूस् तस्मात् कमण्डलुना चरेत् ॥

Buhler - ०२

Let him do it with a believing heart; a wise man must not corrupt his mind. The self-existent ² (Brahman) came into existence with a water-vessel. Therefore let him perform (his rites) with a water-vessel.

मूलम् - ०२

विश्वास-प्रस्तुतिः - ०३

०३ मूत्रपुरीषे कुर्वन् दक्षिणे हस्ते गृह्णाति सव्य आचमनीयम् । एतत् सिध्यति साधूनाम् ॥

Buhler - ०३

Let him hold it in his right hand when he voids urine and excrements, in the left when he sips water. That is (a) settled (rule) for all good men.

मूलम् - ०३

विश्वास-प्रस्तुतिः - ०४

०४ यथा हि सोमसंयोगाच् चमसो मेध्य उच्यते ।
अपां तथैव संयोगान् नित्यो मेध्यः कमण्डलुः ॥

Buhler - ०४

For as the sacrificial cusp (camasa) is declared to be pure on account of its contact with the Soma-juice, even so the water-vessel is constantly pure through its contact with water.

मूलम् - ०४

विश्वास-प्रस्तुतिः - ०५

०५ पितृदेवाग्निकार्येषु तस्मात् तं परिवर्जयेत् ॥

Buhler - ०५

Therefore let him avoid (to use) it for the worship of the manes, the gods, and the fire. ³

मूलम् - ०५

०५ पितृदेवाग्निकार्येषु तस्मात् तं परिवर्जयेत् ॥

विश्वास-प्रस्तुतिः - ०६

०६ तस्माद् विना कमण्डलुना नाध्वानं व्रजेन् न सीमन्तं नगृहाद् गृहम् ॥

Buhler - ०६

Therefore let him not go on a journey without a waterpot, nor to the boundary of the village, nor from one house to the other.

मूलम् - ०६

०६ तस्माद् विना कमण्डलुना नाध्वानं व्रजेन् न सीमन्तं नगृहाद् गृहम् ॥

विश्वास-प्रस्तुतिः - ०७

०७ पदम् अपि न गच्छेद् इषुमात्राद् इत्य् एके ॥

Buhler - ०७

Some (declare that he must not go without it) a step further than the length of an arrow.

मूलम् - ०७

०७ पदम् अपि न गच्छेद् इषुमात्राद् इत्य् एके ॥

विश्वास-प्रस्तुतिः - ०८

०८ यद् इच्छेद् धर्मसंततिम् इति बौधायनः ॥

Buhler - ०८

Baudhāyana (says that he shall not go without it) if he wishes to fulfil his duties constantly.

मूलम् - ०८

०८ यद् इच्छेद् धर्मसंततिम् इति बौधायनः ॥

विश्वास-प्रस्तुतिः - ०९

०९ ऋग्विधेनेति वाग् वदति । ऋग्विधेनेति वाग् वदति ॥ [k: ऋग्विधम् ऋग्विधानं वाग् वदति ऋग्विधम् ऋग्विधानं वाग् वदति ॥]

Buhler - ०९

(The divine) Word declares that (this is con-firmed) by a Ṛk-shaped (passage). ⁴

मूलम् - ०९

1. The division of this chapter into two sections occurs in the M. manuscript only. The Dekhan MSS., which give the division into Kaṇḍikās, do not note it, and have at the end of the Praśna the figure 20, while M. has 21 and in words ekaviṃśatiḥ after the enumeration of the Pratīkas.
↩︎
‘A wise man must not corrupt his mind,’ i.e. must not doubt or adopt erroneous views regarding the teaching of the Śāstras with respect to the waterpot. It seems to me that this passage indicates the existence of an opposition to the constant carrying of the waterpot in Baudhāyana’s times. This is so much more probable, as the custom is now obsolete, and is mentioned in some Purāṇas and versified Smṛtis as one of the practices forbidden in the Kali age; see ej. the general note appended to Sir W. Jones’ translation of Manu. ↩︎
According to Govinda the word ’therefore’ refers back to Sūtra I, 4, 6, 14. ↩︎
‘Ṛgvidham, “a Ṛk-shaped (passage),” means Ṛgvidhānam, “a prescription consisting of a Ṛk.” The Brāhmaṇa is indicated by (the word) vāk, (“the goddess of) speech.” The meaning is, “The Brāhmaṇa says that there is also a Ṛk-verse to this effect. That is as follows, tasyaiṣā bhavati yat te śilpam ityādi’ (Taittirīya-Āraṇyaka I, 7, a).–Govinda. ↩︎