यजुर्वेदे विश्वासटिप्पन्यः

विश्वास-प्रस्तुतिः - ०१

०१ एकदण्डी त्रिदण्डी वा ॥

Buhler - ०१

(He may carry) one staff or three staves.

मूलम् - ०१

०१ एकदण्डी त्रिदण्डी वा ॥

विश्वास-प्रस्तुतिः - ०२

०२ अथेमानि व्रतानि भवन्ति । अहिंसा सत्यम् अस्तैन्यंमैथुनस्य च वर्जनम् । त्याग इत्य् एव ॥

Buhler - ०२

Now the following vows are (to be kept by an ascetic):
Abstention from injuring living beings, truthfulness, abstention from appropriating the property of others, continence, (and) liberality. ¹

मूलम् - ०२

विश्वास-प्रस्तुतिः - ०३

०३ पञ्चैवोपव्रतानि भवन्ति । अक्रोधोगुरुशुश्रूषाप्रमादः शौचम् आहारशुद्धिश् चेति ॥

Buhler - ०३

There are five minor vows, (viz.) abstention from anger, obedience towards the Guru, avoidance of rashness, cleanliness and purity in eating. ²

मूलम् - ०३

विश्वास-प्रस्तुतिः - ०४

०४ अथ भैक्षचर्या । ब्राह्मणानां शालीनयायावराणामपवृत्ते वैश्वदेवे भिक्षां लिप्सेत ॥

Buhler - ०४

Now (follows the rule for) begging. Let him ³ ask Brāhmaṇas, both those who have houses (śālīna) and those who lead a wandering life (yāyāvara), for alms, when the Vaiśvadeva offering has been finished.

मूलम् - ०४

विश्वास-प्रस्तुतिः - ०५

०५ भवत्पूर्वां प्रचोदयेत् [k: प्रचोदयात्] ॥

Buhler - ०५

Let him ask (for it), prefacing (his request with the word) Bhavat.

मूलम् - ०५

०५ भवत्पूर्वां प्रचोदयेत् [k: प्रचोदयात्] ॥

विश्वास-प्रस्तुतिः - ०६

०६ गोदोहमात्रम् [k: गोदोहनमात्रम्] आकाङ्क्षेत् ॥

Buhler - ०६

Let him stand begging no longer than the time required for milking a cow.

मूलम् - ०६

०६ गोदोहमात्रम् [k: गोदोहनमात्रम्] आकाङ्क्षेत् ॥

विश्वास-प्रस्तुतिः - ०७

०७ अथ भैक्षचर्याद् उपावृत्य शुचौ देशेन्यस्य हस्तपादान् प्रक्षाल्यादित्यस्याग्रं निवेदयेत् । उद् उ त्यम् । चित्रम् इति । ब्रह्मणे निवेदयते । ब्रह्म जज्ञानम् इति ॥ [k: उपावृत्तः ॥। अग्रे]

Buhler - ०७

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 tyaṃ citram,’ &c. He (also) announces it to Brahman (with the text), ‘The first-born Brahman,’ &c. ⁴

मूलम् - ०७

विश्वास-प्रस्तुतिः - ०८

०८ विज्ञायते । आधानप्रभृति यजमान एवाग्नयो भवन्ति । तस्य प्राणो गार्हपत्यो ऽपानो ऽन्वाहार्यपचनो व्यान आहवनीयौदानसमानौ सभ्यावसथ्यौ । पञ्च वा एते ऽग्नय आत्मस्थाः ।आत्मन्य् एव जुहोति ॥

Buhler - ०८

It is declared in the Veda, ‘After the Brahmādhāna the sacrificer himself (contains) the sacrificial fires. His respiration (prāṇa, represents) the Gārhapatya fire, the air that goes downwards (apāna, represents) the Anvāhāryapacana (or Dakṣiṇa) fire, the circulation in the body (vyāna, represents) the Āhavanīya fire, the cerebral circulation (udāna) and the abdominal circulation (samāna, represent) the Sabhya and Āvasathya fires. These five fires are abiding in ’the soul. He (therefore) offers (the oblations) in the soul alone.’ ⁵

मूलम् - ०८

विश्वास-प्रस्तुतिः - ०९

०९ स एष आत्मयज्ञ आत्मनिष्ठ आत्मप्रतिष्ठ आत्मानंक्षेमं नयतीति विज्ञायते ॥

Buhler - ०९

‘This sacrifice, offered in the soul, which is located in and based on the soul, leads the soul to happiness.’

मूलम् - ०९

०९ स एष आत्मयज्ञ आत्मनिष्ठ आत्मप्रतिष्ठ आत्मानंक्षेमं नयतीति विज्ञायते ॥

विश्वास-प्रस्तुतिः - १०

१० भूतेभ्यो दयापूर्वं संविभज्य शेषम् अद्भिः संस्पृश्यौषधवत् प्राश्नीयात् ॥

Buhler - १०

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.

मूलम् - १०

विश्वास-प्रस्तुतिः - ११

११ प्राश्याप आचम्य ज्योतिष्मत्यादित्यम् उपतिष्ठते । उद्वयं तमसस् परीति । वाङ् म आसन् नसोः प्राण इति जपित्वा ॥ [k:प्राश्याप आचम्य वाङ् म आसन् नसोः प्राण इति जपित्वाज्योतिष्मत्यादित्यम् उपतिष्ठते उद् वयं तमसस् परीति]

Buhler - ११

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) Jyotishmatī. ⁶

मूलम् - ११

विश्वास-प्रस्तुतिः - १२

१२ अयाचितम् असंकॢप्तम् उपपन्नं यदृच्छया ।
आहारमात्रं भुञ्जीत केवलं प्राणयात्रिकम् ॥ इति ॥

Buhler - १२

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. ⁷

मूलम् - १२

विश्वास-प्रस्तुतिः - १३

१३ अथाप्य् उदाहरन्ति ।
अष्टौ ग्रासा मुनेर् भक्ष्याः षोडशारण्यवासिनः ।
द्वात्रिंशत् तु गृहस्थस्य अमितं ब्रह्मचारिणः ॥ [k: द्वात्रिंशतं]

Buhler - १३

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.’ ⁸

मूलम् - १३

विश्वास-प्रस्तुतिः - १४

१४ भैक्षं वा सर्ववर्णेभ्य एकान्नं वा द्विजातिषु ।
अपि वा सर्ववर्णेभ्यो न चैकान्नं द्विजातिषु ॥ इति ॥

Buhler - १४

‘Alms (may) either (be obtained) from (men

of) the three castes, or the food (given) by a single Brāhmaṇa (may be eaten); or (he may obtain food) from (men of) all castes, and not (eat) that given by a single Brāhmaṇa.’

मूलम् - १४

विश्वास-प्रस्तुतिः - १५

१५ अथ यत्रोपनिषदम् आचार्या ब्रुवते तत्रोदाहरन्ति ।
स्थानमौनवीरासनसवनोपस्पर्शनचतुर्थषष्ठाष्टमकालव्रतयुक्तस्य कणपिण्याकयावकदधिपयोव्रतत्वं चेति ॥

Buhler - १५

Now they quote (the following special rules) for the case that the teachers explain (the doctrine) of the Upaniṣads: ‘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.’

मूलम् - १५

विश्वास-प्रस्तुतिः - १६

१६ तत्र मौने युक्तस् त्रैविद्यवृद्धैर् आचार्यैर् मुनिभिरन्यैर् वाश्रमिभिर् बहुश्रुतैर् दन्तैर् [k omits दन्तैर्] दन्तान्संधायान्तर्मुख एव यावदर्थसंभाषी न स्त्रीभिर् न यत्र लोपोभवतीति विज्ञायते ॥ [k: यावदर्थं सम्भाषीत; ओमित्स्: न स्त्रीभिर्]

Buhler - १६

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).’

मूलम् - १६

विश्वास-प्रस्तुतिः - १७

१७ स्थानमौनवीरासनानाम् अन्यतमेन संप्रयोगः । नत्रयं संनिपातयेत् ॥

Buhler - १७

(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.

मूलम् - १७

१७ स्थानमौनवीरासनानाम् अन्यतमेन संप्रयोगः । नत्रयं संनिपातयेत् ॥

विश्वास-प्रस्तुतिः - १८

१८ यत्र गतश् च यावन्मात्रम् अनुव्रतयेद् आपत्सु न यत्रलोपो भवतीति विज्ञायते ॥

Buhler - १८

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).’ ⁹

मूलम् - १८

विश्वास-प्रस्तुतिः - १९

१९ स्थानमौनवीरासनसवनोपस्पर्शनचतुर्थषष्ठाष्टमकालव्रतयुक्तस्य । अष्टौ तान्य् अव्रतघ्नानि [k: अव्रतध्वनि]आपो मूलं घृतं पयः । हविर् ब्राह्मणकाम्या च गुरोर् वचनमौषधम् इति ॥

Buhler - १९

‘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 Brāhmaṇa, an order of his teacher, and medicine.’ ¹⁰

मूलम् - १९

विश्वास-प्रस्तुतिः - २०

२० सायंप्रातरग्निहोत्रमन्त्राञ् जपेत् ॥

Buhler - २०

Let him mutter the (Mantras which must be recited at the) Agnihotra, in the evening and in the morning,

मूलम् - २०

२० सायंप्रातरग्निहोत्रमन्त्राञ् जपेत् ॥

विश्वास-प्रस्तुतिः - २१

२१ वारुणीभिः सायं संध्याम् उपस्थाय मैत्रीभिः प्रातः ॥ [k:वारुणोभिस्॥।उपतिष्ठते]

Buhler - २१

After performing his evening devotions by (reciting the verses called) Vāruṇīs, and his morning devotions by (reciting the verses called) Maitrīs. ¹¹

मूलम् - २१

विश्वास-प्रस्तुतिः - २२

२२ अनग्निर् अनिकेतः स्याद् अशर्माशरणो मुनिः ।
भैक्षार्थी ग्रामम् अन्विच्छेत् स्वाध्याये वाचमुत्सृजेद् ॥ इति ॥

Buhler - २२

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.’ ¹²

मूलम् - २२

विश्वास-प्रस्तुतिः - २३

२३ विज्ञायते च । परिमिता वा ऋचः परिमितानि सामानिपरिमितानि यजूंषि । अथैतस्यैवान्तो नास्ति यद् ब्रह्म । तत्प्रतिगृणत आचक्षीत । स प्रतिगर इति ॥

Buhler - २३

It is declared in the Veda,’ Limited in number are the Ṛk-verses, limited in number are the Sāmans, limited is the answer (of the Adhvaryu priest): ¹³

मूलम् - २३

विश्वास-प्रस्तुतिः - २४

२४ एवम् एवैष आ शरीरविमोक्षणाद् वृक्षमूलिकोवेदसंन्यासी ॥

Buhler - २४

‘Thus (an ascetic) shall not give up the Veda, (but live), until he is liberated from the body, at the root of the tree.’ ¹⁴

मूलम् - २४

२४ एवम् एवैष आ शरीरविमोक्षणाद् वृक्षमूलिकोवेदसंन्यासी ॥

विश्वास-प्रस्तुतिः - २५

२५ वेदो वृक्षः । तस्य मूलं प्रणवः । प्रणवात्मको वेदः ॥

Buhler - २५

‘The tree (is) the Veda; the syllable Om is its root; the syllable Om is the essence of the Veda.’

मूलम् - २५

२५ वेदो वृक्षः । तस्य मूलं प्रणवः । प्रणवात्मको वेदः ॥

विश्वास-प्रस्तुतिः - २६

२६ प्रणवं ध्यायन् सप्रणवो ब्रह्मभूयाय कल्पत इति होवाच प्रजापतिः ॥ [k: प्रणवो ब्रह्म प्रणवंध्यायेत् प्रणवो]

Buhler - २६

‘Meditating on the syllable Om, he becomes fit (to be united with) Brahman.’ Thus spake the lord of created beings.

मूलम् - २६

विश्वास-प्रस्तुतिः - २७

२७ सप्तव्याहृतिभिर् ब्रह्मभाजनं प्रक्षालयेद् इति । प्रक्षालयेद् इति ॥

Buhler - २७

Let him cleanse the vessel of Brahman with the seven Vyāhṛtis. ¹⁵

मूलम् - २७

२७ सप्तव्याहृतिभिर् ब्रह्मभाजनं प्रक्षालयेद् इति । प्रक्षालयेद् इति ॥

1. 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.
↩︎
‘Avoidance of rashness,’ i.e. committing any act which might destroy life. ↩︎
‘When the Vaiśvadeva offering has been finished,’ i.e. when people. have had their dinner; see also Vasiṣṭha X, 7. ↩︎
The second text occurs repeatedly in the Taittirīya-veda, ej. Taittirīya Āraṇyaka X, 1, 10. ↩︎
Regarding the Brahmādhāna, see above, II, 10, 17, 19. ↩︎
The first text occurs frequently in the Taittirīya-veda, e.g. Taittirīya Saṃhitā IV, i, 7, 4; the second, Taittirīya Āraṇyaka X, 72. The Gyotishmatī is, according to Govinda, the first of the two Mantras quoted. ↩︎
According to Govinda this verse gives the opinion of ‘some’ teachers, not the author’s. Asaṃkḷptam, ‘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. ↩︎
See above, II, 7, 13, 7. ↩︎
‘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. ↩︎
All the MSS. except M. have snāna, ‘bathing,’ instead of sthāna, ‘standing (in the day-time),’ though the reading is clearly wrong. ↩︎
The Maitrīs occur Taitt. Saṃhitā III, 4, 11, 5, and the Vāruṇīs follow them immediately. ↩︎
Āpastamba II, 9, 21, 10. ↩︎
This and the next Sūtras are intended to teach that ascetics may limit their private recitation to the repetition of the, praṇava, the syllable Om: According to Govinda the passage of the Veda quoted refers originally to the Caturhotāraḥ, which the Taittirīya Brāhmaṇa II, 2, I, 4, and III, 12, 5, I identifies with. the Brahman, and where the pratigara, the answer of the Adhvaryu priest, is ‘Oṃ hotaḥ’ (Aitareya Brāhmaṇa V, 25). ↩︎
I have taken vṛkṣamūlikovedasaṃnyāsī to stand for vṛkṣamūliko avedasaṃnyasī. For the vedasaṃnyāsa, ‘giving up the Veda,’ is not permitted to an ascetic; see e.g. Vasiṣṭha X, 4. But even without the negative particle vedasaṃnyāsī may convey a sense not opposed to the general teaching of the Smṛtis. For it may be taken to mean ‘abandoning (the recitation of other portions of) the Veda.’ ↩︎
Govinda is uncertain if the term brahmabhājana, ’the vessel of Brahman,’ refers to the alms-bowl or to the body of the ascetic. Probably both are meant, and the Sūtra is intended to prescribe the frequent recitation of the Vyāhṛtis in addition to the syllable Om. ↩︎