यजुर्वेदे विश्वासटिप्पन्यः

विश्वास-प्रस्तुतिः - ०१

०१ प्रजाकामस्योपदेशः ॥

Buhler - ०१

(Now follows some) advice for him who is desirous of offspring.

मूलम् - ०१

०१ प्रजाकामस्योपदेशः ॥

विश्वास-प्रस्तुतिः - ०२

०२ प्रजनननिमित्ता समाख्येत्य् अश्विनाव् ऊचतुः ॥

Buhler - ०२

The two Aśvins have declared, that fame is gained by the procreation (of sons);

मूलम् - ०२

०२ प्रजनननिमित्ता समाख्येत्य् अश्विनाव् ऊचतुः ॥

विश्वास-प्रस्तुतिः - ०३

०३ आयुषा तपसा युक्तः स्वाध्यायेज्यापरायणः ।
प्रजाम् उत्पादयेद् युक्तः स्वेस्वे वर्णे [k: वंशे]जितेन्द्रियः ॥

Buhler - ०३

‘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.’

मूलम् - ०३

विश्वास-प्रस्तुतिः - ०४

०४ ब्राह्मणस्य र्णसंयोगस् त्रिभिर् भवति जन्मतः ।
तानि मुच्यात्मवान् भवति विमुक्तो धर्मसंशयात् ॥

Buhler - ०४

‘From his birth a Brāhmaṇa is loaded with three debts; these let him pay. A prudent man is free from doubts regarding the sacred law.’

मूलम् - ०४

विश्वास-प्रस्तुतिः - ०५

०५ स्वाध्यायेन ऋषीन् पूज्य सोमेन च पुरंदरम् ।
प्रजया च पितृ̄न् पूर्वान् अनृणो दिवि मोदते ॥

Buhler - ०५

‘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.’

मूलम् - ०५

विश्वास-प्रस्तुतिः - ०६

०६ पुत्रेण लोकाञ् जयति पौत्रेणानन्त्यम् [k: पौत्रेणामृतम्]अश्नुते ।
अथ पुत्रस्य पौत्रेण नाकम् एवाधिरोहति ॥ इति ॥

Buhler - ०६

‘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. ¹

मूलम् - ०६

विश्वास-प्रस्तुतिः - ०७

०७ विज्ञायते च । जायमानो वै ब्राह्मणस् त्रिभिर् ऋणवाजायते ब्रह्मचर्येण र्षिभ्यो यज्ञेन देवेभ्यः प्रजया पितृभ्य इति । एवम् ऋणसंयोगं वेदो दर्शयति ॥ {च्फ़्। ब्ध्स् २।६।११।३३}

Buhler - ०७

The Veda shows the existence of the three debts in the following (passage): ‘A Brāhmaṇa is born loaded with three debts; (he owes) the studentship to the sages, sacrifices to the gods, and a son to the manes;’ ²

मूलम् - ०७

विश्वास-प्रस्तुतिः - ०८

०८ सत्पुत्रम् उत्पाद्यात्मानं तारयति ॥

Buhler - ०८

Through the procreation of a virtuous son he saves himself.

मूलम् - ०८

०८ सत्पुत्रम् उत्पाद्यात्मानं तारयति ॥

विश्वास-प्रस्तुतिः - ०९

०९ सप्तावरान् सप्त पूर्वान् षड् अन्यान् आत्मसप्तमान् । सत्पुत्रम् अधिगच्छानस् तारयत्य् एनसो भयात् ॥

Buhler - ०९

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.

मूलम् - ०९

विश्वास-प्रस्तुतिः - १०

१० तस्मात् प्रजासंतानम् उत्पाद्य फलम् अवाप्नोति [k: फलं प्राप्नोति] ॥

Buhler - १०

Therefore he obtains a reward if he begets issue.

मूलम् - १०

१० तस्मात् प्रजासंतानम् उत्पाद्य फलम् अवाप्नोति [k: फलं प्राप्नोति] ॥

विश्वास-प्रस्तुतिः - ११

११ तस्माद् यत्नवान् प्रजाम् उत्पादयेत् ॥

Buhler - ११

Therefore he should sedulously beget offspring, ³

मूलम् - ११

११ तस्माद् यत्नवान् प्रजाम् उत्पादयेत् ॥

विश्वास-प्रस्तुतिः - १२

१२ औषधमन्त्रसंयोगेन ॥

Buhler - १२

Through the application of medicines and sacred texts.

मूलम् - १२

१२ औषधमन्त्रसंयोगेन ॥

विश्वास-प्रस्तुतिः - १३

१३ तस्योपदेशः श्रुतिसामान्येनोपदिश्यते ॥

Buhler - १३

The advice to him (who is intent on the procreation of children) is given in agreement with the revealed texts. ⁴

मूलम् - १३

१३ तस्योपदेशः श्रुतिसामान्येनोपदिश्यते ॥

विश्वास-प्रस्तुतिः - १४

१४ सर्ववर्णेभ्यः फलवत्त्वाद् इति । फलवत्त्वाद् [k: फलत्त्वाद्] इति ॥ [k: फलत्त्वाद्]

Buhler - १४

For it produces results in the case of all the castes.

मूलम् - १४

[देउतेरो-बौधायन]

Vasiṣṭha XVII, 5. ↩︎
Vasiṣṭha XI, 48. After this Sūtra the MSS. of the text p. 272 insert the following corrupt passage: bandham riṇamokṣam prajāyāś cāyattam piṭṝnāṃ cānukarshaśabdaś ca prajāyāṃ darśayati | anutsannaḥ prajāvān bhavati | yā vad enaṃ prajānugṛhṇīte tāvad akṣayaṃ lokaṃ gayati. The commentary does not notice it, and it seems to me that it needlessly interrupts the context. ↩︎
M. and K. add to this Sūtra, ātmanaḥ phalalābhāya, ‘in order to gain a reward for himself.’ The same two MSS., further, insert the following Sūtras: tasmāt putraṃ cotpādyātmānam evotpādayatīti | vijñāyate cātmā vai putranāmāsīti | evaṃ dvitīya ātmā jīvatā draṣṭavyo yaḥ putram utpādayati | sa tathā bhavati | tasmān nātmā kvacid akṣetra utsraṣṭavyaḥ | ātmānam avamanyate hi | yathātmānam utpādayati sa tathā bhavati | tasmād ādita eva kṣetram anvicchet sarvavarṇe saṃskṛtam upadeśena | tasmin dārasaṃyoge prajām utpādayed || ‘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 Baudhāyana, for it is written in the usual style of our Sūtra, and the last word of this passage as well as of Sūtra 11, as given in the Dekhan MSS., is utpādayet. But it is not absolutely required by the context, and the commentary too omits it. ↩︎
I read with M., whose reading is confirmed by the explanation given in the commentary, tasyopadeśaḥ śrutisāmānyenopadiśyate. The other MS. reads tasyopadeśena, and in the text of the commentary the first word is left out. ↩︎