{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe14/sbe1474.htm","path":"hin/sbe14/sbe1474.htm","source_url":"https://sacred-texts.com/hin/sbe14/sbe1474.htm","text":"1. As regards (the mode of subsistence called) Shannivartan\u00ee, (that) is (as follows):\n2. He cultivates six Nivartanas (of) fallow (land); he gives a share to the owner (of the soil), or solicits his permission (to keep the whole produce). 2\n3. Let him plough before breakfast with two bulls whose noses have not been pierced, not striking (them) with the goad, (but) frequently coaxing (them). 3\n4. If he cultivates six Nivartanas in this manner (and subsists thereby), that is (the mode of living called) Shannivartan\u00ee (subsistence on six Nivartanas).\n5. (As regards the mode of subsistence called) Kaudd\u00e2l\u00ee, he digs up (the soil) near a water(-course or tank) with a spade, a ploughshare, or a pointed piece of wood, sows seed, (and) grows bulbs, roots, fruit, pot-herbs, and vegetables.\n6. (If he thus) cultivates (land) with a spade (and lives on its produce), that is the (mode of life called) Kaudd\u00e2l\u00ee (subsistence by the spade). 6\n7. He who lives by the (mode of subsistence called) Dhruv\u00e2, wraps up his head in a white dress (saying), 'For the sake of welfare I wrap thee up, O head,' (and) takes the skin of a black antelope (with the words), '(Thou art) spiritual pre-eminence, (I take thee) for the sake of spiritual pre-eminence;' the Pavitra (reciting) the Abli\u1e45ga texts; the water-pot (saying), 'Thou art strength, (I take) thee for 7\nthe sake of strength;' the yoke for carrying burdens (saying), 'Thou art grain, (I take) thee for the sake of prosperity;' the staff (saying), '(Thou art) a friend, protect me.'\n8. On leaving (his hut), he mutters the Vy\u00e2hritis, and (afterwards the verse used for) hallowing the quarters of the horizon, 'May the earth, the middle sphere, the sky, the constellations, and all the quarters of the horizon, fire, air, and sun, (may all these) deities protect me on my road.'\n9. Because, after muttering the M\u00e2nastok\u00eeya (text) and entering the village, he shows himself with the yoke (on his shoulder) at the door of each house, they call it 'showing oneself.'\n10. Because, if every (other) livelihood fails, he persistently (dhruvam) supports himself by this (mode of living), it is called Dhruv\u00e2 (the unchangeable). 10\n11. (As regards the mode of life called) Sampraksh\u00e2lan\u00ee, (if, in order to show that) there is no waste of the vegetable (substances) obtained nor 11\nany hoarding, he turns the dishes, after washing them, upside down, (that is the livelihood called) Sampraksh\u00e2lan\u00ee (living by washing).\n12. As to the (mode of subsistence called) Sam\u00fbh\u00e2, (if) he sweeps up (grain) with a broom in permitted places where (grain-bearing) plants are found, either on a road or in fields the access to which is not obstructed (by hedges), and lives on (what he has thus obtained), that (livelihood is called) Sam\u00fbh\u00e2 (living by sweeping).\n13. As to the (mode of life called) P\u00e2lan\u00ee, it is also named Ahimsak\u00e2 (not hurting), and the following (definition) is given. (If) he tries to obtain from virtuous men husked rice or seeds, and maintains (himself) thereby, that (is the mode of subsistence called) P\u00e2lan\u00ee. 13\n14. As to the (mode of life called) Silo\u00f1kh\u00e2, (if) he gleans single ears in permitted places where (grain-bearing) plants grow, on a road or in fields the access to which is not obstructed, and supports himself by (these) gleanings, (collected) from time\nto time, that (is the mode of subsistence called) Silo\u00f1kh\u00e2 (gleaning).\n15. As to the (livelihood called) Kapot\u00e2, (if) he picks up with two fingers single grains in permitted places, where (grain-bearing) plants grow, either on the road or in fields the access to which is not obstructed, that (is called), because he acts like a pigeon, Kapot\u00e2 (pigeon-life). 15\n16. As to (the mode of life called) Siddho\u00f1kh\u00e2, (if) tired with the (other) ways of subsistence, he asks, because he has become old or diseased, virtuous men for cooked food, that (is the livelihood called) Siddho\u00f1kh\u00e2 (gleaning cooked food). 16\n17. If (he adopts) the latter, he must reposit (the sacred fires) in his soul and behave like an ascetic, except (in using) the cloth for straining water and (wearing) a reddish-brown dress.\n18. If he subsists on the produce of the forest, (the fruits) of trees, creepers. and lianas, and of grasses, such as wild millet (sy\u00e2m\u00e2ka) and wild sesamum, that (is called) forest-life.\n19. Now they quote also (the following verse): 'Moving about with the beasts, dwelling together with them, and maintaining oneself in a manner similar to theirs, that is clearly the road to heaven.'\n288:2 2. A Nivartana is a measure of 4000 square hastas, the ancient equivalent of the modern B\u00eegh\u00e2.\n288:3 Identical with II, 2, 4, 21.\n288:6 Govinda says that according to some the following ceremonies need only be performed when one goes out begging for the first time, while others insist on their being performed daily.\n288:7 The M\u00e2nastok\u00eeya, i.e. the text beginning 'm\u00e2 nas toke,' p. 289 occurs repeatedly in the Taittir\u00eeya-veda, e.g. Taitt. Samhit\u00e2 III, 4, 11, 2. Govinda adds that the beggar must remain silent, and rot stop longer at each door than the time required for milking a cow.\n289:10 Both the text and the scanty commentary on this S\u00fbtra are corrupt. K. reads, vritter vrittair av\u00e2rt\u00e2y\u00e2m tayaiva tasya dhruvam varttayat\u00eeti dhruveti parik\u00eertit\u00e2; D. vritte vrittair av\u00e2rtt\u00e2th\u00e2, &c.; M. vritte vritter avritt\u00e2y\u00e2m avritt\u00e2y\u00e2m tathaiva tasy\u00e2h ddhrivam varttam\u00e2n\u00e2d iti, &c.; C. I. vritter vritter \u00e2vart\u00e2y\u00e2m \u00e2vart\u00e2y\u00e2m tathaiva tasy\u00e2m dhruvam vartan\u00e2d iti, &c. The Telugu copy omits the text. From the commentary it is clear that Govinda read at the beginning of the S\u00fbtra vritter vritter,' and the Telugu copy proves that 'tayaiva' is the correct reading. I restore the S\u00fbtra conjecturally; as follows, vritter vritter av\u00e2rtt\u00e2y\u00e2m tayaiva tasya dhruvam vartan\u00e2d it dhruveti parik\u00eertit\u00e2.\n289:11 1 read, sampraksh\u00e2lan\u00eeti | utpann\u00e2n\u00e2m oshadh\u00een\u00e2m prakshepanam p. 290 n\u00e2st\u00eeti nikayo v\u00e2 bh\u00e2gan\u00e2ni sampraksh\u00e2lya nyubgayat\u00eeti sampraksh\u00e2lan\u00ee || M. has n\u00e2sti nikayo v\u00e2, and C. I. reads also nikayo and omits 'v\u00e2' The Dekhan MSS. have n\u00e2st\u00eeti kayo v\u00e2. The description is not very clear; but it seems that a person who lives by the Sampraksh\u00e2lan\u00ee vritti must obtain grain and vegetables by begging in such quantities as will suffice for one meal, and prove by the way in which he treats his dishes that he has neither wasted his food nor any store remaining.\n290:13 The translation of this Satin is merely tentative, as the two MSS. of the commentary omit the text, and contain only a fragment of Govinda's explanation. The latter seems to have differed from my interpretation. The text, as given by the other MSS., runs as follows: p\u00e2lan\u00eety [p\u00e2li\u00b0, MSS.] ahimsakety evedam uktam bhavati [\u00b0t\u00eeti, M.] tushavih\u00een\u00e2ms tandul\u00e2n ikkhati sagganebhyo b\u00eeg\u00e2ni v\u00e2 [k\u00e2, D.] p\u00e2layat\u00eeti p\u00e2lan\u00ee [ph\u00e2la\u00b0, ph\u00e2lani, M.; p\u00e2lin\u00f4, K. D.]\n291:15 Govinda mentions a varia lectio not found in our MSS., kapotavatsamdamsin\u00ee, 'because he pecks like a pigeon.'\n291:16 Here as well as above, III, 1, 7, the Dekhan MSS. read siddhekkh\u00e2,' begging cooked food,' instead of\", siddho\u00f1kh\u00e2.","title":"SBE 14: Baudh\u00e2yana: Prasna III, Adhy\u00e2ya 2","type":"page"}