27. Wandering Mendicants

Āpastamba

अथ परिव्राजः ॥7 अत एव ब्रह्मचर्यवान् प्रव्रजति ॥8 तस्यौपदिशन्ति ॥9 अनग्निर् अनिकेतः स्याद् अशर्मअशरणो मुनिः स्वाध्यायएवौत्सृजमानो वाचं ग्रामे प्राणवृत्तिं प्रतिलभ्यअनिहो ऽअनमुत्रश् चरेत् ॥10 तस्य मुक्तम् आच्छादनं विहितम् ॥11 सर्वतः परिमोक्षम् एके ॥12 सत्यअनृते सुखदुःखे वेदान् इमं लोकम् अमुं च परित्यज्यआत्मानम् अन्विच्छेत् ॥13 बुद्धे क्षेमप्रापणम् ॥14 तत्शास्त्रैर् विप्रतिषिद्धम् ॥15 बुद्धे चेत् क्षेमप्रापणम् इहएव न दुःखम् उपलभेत ॥16 एतेन परं व्याख्यातम् ॥17

7 Next, the wandering ascetic. 8 From that very state, remaining chaste, he goes forth. 9 With regard to him they admonish: 10 "He should live as a silent sage, without fire or house, without shelter or protection." Speaking only when he is engaged in recitation of his Veda and obtaining food himself from a village, he should live without any concern for this world or the next. 11 Discarded clothes are prescribed for him. 12 Some say that he should go completely naked. 13 Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he should seek the Self. 14 When he attains insight, he gains bliss. 15 But that is contradicted by the scriptures. 16 If a man attains bliss when he gains insight, moreover, he should not feel pain in this very world. 17 This clarifies what will be said later on. [A 2.21.7–17]

---

Gautama

अनिचयो भिक्षुः । ॥11 ऊर्ध्वरेताः । ॥12 ध्रुवशीलो वर्षासु । ॥13 भिक्षार्थी ग्रामम् इयात् । ॥14 जघन्यम् अनिवृत्तं चरेत् । ॥15 निवृत्ताशीः । ॥16 वाक्चक्षुःकर्मसंयतः । ॥17 कौपीनाच्छादनार्थे वासो बिभृयात् । ॥18 प्रहीणम् एके निर्णिज्य । ॥19 नाविप्रयुक्तम् ओषधिवनस्पतीनाम् अङ्गम् उपाददीत । ॥20 न द्वितीयाम् अपर्तु रात्रिं ग्रामे वसेत् । ॥21 मुण्डः शिखी वा । ॥22 वर्जेयेद् बीजवधम् । ॥23 समो भूतेषु हिंसानुग्रहयोः । ॥24 अनारम्भी । ॥25

11 A mendicant shall live without any possessions, 12 be chaste, 13 and remain in one place during the rainy season. 14 Let him enter a village only to obtain almsfood 15 and go on his begging round late in the evening, without visiting the same house twice 16 and without pronouncing blessings. 17 He shall control his speech, sight, and actions; 18 and wear a garment to cover his private parts, 19 using, according to some, a discarded piece of cloth after washing it. 20 He should not pick any part of a plant or a tree unless it has fallen of itself. 21 Outside the rainy season, he should not spend two nights in the same village. 22 He shall be shaven-headed or wear a topknot; 23 refrain from injuring seeds; 24 treat all creatures alike, whether they cause him harm or treat him with kindness; 25 and not undertake ritual activities. [G 3.11–25]

एव यावदर्थसंभाषी न

---

Baudhāyana

परिव्राजकः परित्यज्य बन्धून् अपरिग्रहः प्रव्रजेद् यथाविधि ॥16 अरण्यं गत्वा ॥17 शिखामुण्डः ॥18 कौपीनआच्छादनः ॥19 वर्षास्व् एकस्थः ॥20 काषायवासाः ॥21 सन्नमुसले व्यङ्गारे निवृत्तशरावसंपाते भिक्षेत ॥22 वाङ्मनःकर्मदण्डैर् भूतानाम् अद्रोही ॥23 पवित्रं बिभ्रत्शौचअर्थम् ॥24 उद्धृतपरिपूताभिर् अद्भिर् अप्कार्यं कुर्वाणः ॥25 अपविध्य वैदिकानि कर्माण्य् उभयतः परिच्छिन्ना मध्यमंपदं संश्लिष्यामह इति वदन्तः ॥26

16 A wandering ascetic should wander forth according to the rule, abandoning his relatives and free of possessions. 17 Going into the wilderness, 18 he has his head shaven except for the topknot; 19 wears a loin cloth; 20 resides in one place during the rainy season; 21 and wears ochre clothes. 22 He should go out to beg when the pestle has been laid aside, the coals have gone cold, and the plates have been put away; 23 without hostility to any creature by violent word, thought, or deed; 24 carrying a cloth to strain water for use in purification 25 and using water that has been drawn out and properly strained for ablutions; 26 and claiming, "Rejecting vedic rites and cutting ourselves off from both sides, we embrace the middle course." [B 2.11.16–26]

ओं भूर् भुवः सुवर् इति जलपवित्रम् आदायअपो गृह्णाति ॥42 नअत ऊर्ध्वम् अनुद्धृताभिर् अद्भिरपरिस्रुताभिर् अपरिपूताभिर् वाआचामेत् ॥43 न चअत ऊर्ध्वं शुक्लं वासो धारयेत् ॥44 एकदण्डी त्रिदण्डी वा ॥1 अथैमानि व्रतानि भवन्ति अहिंसा सत्यम् अस्तैन्यंमैथुनस्य च वर्जनम् त्याग इत्य् एव ॥2 पञ्चएवौपव्रतानि भवन्ति अक्रोधोगुरुशुश्रूषाअप्रमादः शौचम् आहारशुद्धिश् चैति ॥3 अथ भैक्षचर्या ब्राह्मणानां शालीनयायावराणामपवृत्ते वैश्वदेवे भिक्षां लिप्सेत ॥4 भवत्पूर्वां प्रचोदयेत् ॥5 गोदोहमात्रम् आकाङ्क्षेत् ॥6 अथ भैक्षचर्याद् उपावृत्य शुचौ देशेन्यस्य हस्तपादान् प्रक्षाल्यआदित्यस्यअग्रं निवेदयेत् उद् उ त्यम् चित्रम् इति ब्रह्मणे निवेदयते ब्रह्म जज्ञानम् इति ॥7 विज्ञायते आधानप्रभृति यजमान एवअग्नयो भवन्ति तस्य प्राणो गार्हपत्योअपानोअन्वाहार्यपचनो व्यान आहवनीयौदानसमानौ सभ्यआवसथ्यौ पञ्च वा एतेअग्नय आत्मस्थाः आत्मन्य् एव जुहोति ॥8 स एष आत्मयज्ञ आत्मनिष्ठ आत्मप्रतिष्ठ

आत्मानंक्षेमं नयतिइति विज्ञायते ॥9 भूतेभ्यो दयापूर्वं संविभज्य शेषम् अद्भिःसंस्पृश्यऔषधवत् प्राश्नीयात् ॥10 प्राश्यअप आचम्य ज्योतिष्मत्याआदित्यम् उपतिष्ठते उद्वयं तमसः परिइति वाङ् म आसन् नसोः प्राण इति जपित्वा ॥11 अयाचितम् असंकॢप्तम् उपपन्नं यदृच्छया ॥12 आहारमात्रं भुञ्जीत केवलं प्राणयात्रिकम् इति ॥12 अथअप्य् उदाहरन्ति ॥13 अष्टौ ग्रासा मुनेर् भक्ष्याः षोडशअरण्यवासिनः ॥13 द्वात्रिंशत् तु गृहस्थस्य अमितंब्रह्मचारिणः ॥13 भैक्षं वा सर्ववर्णेभ्य एकअन्नं वा द्विजातिषु ॥14 अपि वा सर्ववर्णेभ्यो न चएकअन्नं द्विजातिषु इति ॥14 अथ यत्रौपनिषदम् आचार्या ब्रुवते तत्रौदाहरन्ति ॥15 स्थानमौनवीरआसनसवनौपस्पर्शनचतुर्थषष्ठअष्टमकालव्रतयुक्तस्य कणपिण्याकयावकदधिपयोव्रतत्वं चैति ॥15 तत्र मौने युक्तः त्रैविद्यवृद्धैर् आचार्यैर् मुनिभिरन्यैर् वाआश्रमिभिर् बहुश्रुतैर् दन्तैर् दन्तान्संधायअन्तर्मुख एव यावदर्थसंभाषी न स्त्रीभिर् न यत्र लोपोभवतिइति विज्ञायते ॥16

स्थानमौनवीरआसनानाम् अन्यतमेन संप्रयोगः नत्रयं संनिपातयेत् ॥17 यत्र गतश् च यावन्मात्रम् अनुव्रतयेद् आपत्सु न यत्रलोपो भवतिइति विज्ञायते ॥18 स्थानमौनवीरआसनसवनौपस्पर्शनचतुर्थषष्ठअष्टमकालव्रतयुक्तस्य अष्टौ तान्य् अव्रतघ्नानि आपो मूलं घृतं पयः हविर् ब्राह्मणकाम्या च गुरोर् वचनमौषधम् इति ॥19 सायंप्रातरग्निहोत्रमन्त्राञ् जपेत् ॥20 वारुणीभिः सायं संध्याम् उपस्थाय मैत्रीभिः प्रातः ॥21 अनग्निर् अनिकेतः स्याद् अशर्माआशरणो मुनिः ॥22 भैक्षअर्थी ग्रामम् अन्विच्छेत् स्वाध्याये वाचमुत्सृजेद् इति ॥22 विज्ञायते च परिमिता वा ऋचः परिमितानि सामानिपरिमितानि यजूंषि अथएतस्यएवअन्तो नअस्ति यद् ब्रह्म तत्प्रतिगृणत आचक्षीत स प्रतिगर इति ॥23 एवम् एवएष आ शरीरविमोक्षणाद् वृक्षमूलिकोवेदसंन्यासी ॥24 वेदो वृक्षः तस्य मूलं प्रणवः प्रणवआत्मको वेदः ॥25 प्रणवं ध्यायन् सप्रणवो ब्रह्मभूयाय कल्पत इति हौवाच प्रजापतिः ॥26 सप्तव्याहृतिभिर् ब्रह्मभाजनं प्रक्षालयेद् इति प्रक्षालयेद् इति ॥27

42 He fetches water, taking with him the water strainer, saying: "Earth, Atmosphere, Sky!" 43 From now on he should not sip water that has not been drawn up, strained, and completely purified. 44 From now on he should not wear white clothes. 1 Let him carry a single or a triple staff. 2 And he has these vows: abstaining from injuring living beings, speaking the truth, not stealing, abstaining from sex, and renunciation. 3 He also has five secondary vows: not giving way to anger, obedience to the teacher, not giving in to carelessness, purification, and purity with respect to food. 4 Next, begging for almsfood. He should seek to obtain almsfood from Salinas and Yayavaras after they have completed their offerings to the All-gods. 5 He should make the request placing the word "Lady" at the beginning 6 and wait there no longer than the time it takes to milk a cow. 7 Then, returning from his begging, he places the bowl on a clean spot; washes his hands and feet; and announces the almsfood to the sun with the formulas: "The rays carry you up ... ", and "The resplendent face of the gods ... ", and to Brahman with the formula, "Brahman was first born in the east ... " 8 It is stated: "From the time that he has placed the firewood in the fire, the sacred fires remain within the patron of the sacrifice himself. The householder's fire is his out-breath; the south-fire is his in-breath; the offertorial fire is his inter-breath; the hall fire is his up-breath; and the hearth fire is his link-breath. These five fires remain within his self. So he offers oblations only in his self." 9 "This is a man who offers sacrifices in his self," it is said, "a man who is firmly rooted in the self, firmly established in the self, a man who guides his self to final bliss." 10 After distributing portions of his food to living creatures out of compassion, he should sprinkle water over the remainder and cat it as if it were medicine. 11 After he has eaten and sipped some water, he recites softly the formula, "May my. speech be in my mouth. worships the sun reciting the Jyotismati verse: "Gazing, beyond the darkness, upon the highest light ... " 12 Merely to sustain his life, let him eat a simple meal that he receives without solicitation or obtains from houses not previously selected, or that he comes by accidentally. 13 Now, they also quote: "A sage's meal is eight mouthfuls, a forest dweller's sixteen, a householder's twenty-two, and a student's an unlimited quantity." 14 He may obtain almsfood from all classes, or food given by a single individual of a twice-born class. Or else, he may obtain almsfood from all classes, but never food given by a single individual of even a twice-born class, 15 Now, with reference to those times when teachers explain an Upanisad, they cite these rules: "Intent on standing during the day; keeping silence; sitting on the haunches during the night; bathing at dawn, noon, and dusk; and keeping the vow of eating at every fourth, sixth, or eighth mealtime-he observes the vow of living on grain, oil-cake, barley, curd, and milk." 16 It is stated: "While observing silence on that occasion, he may speak when necessary with those deeply versed in the triple Veda, with his teachers, with sages, or with learned people belonging to other orders of life, pressing his teeth together and without opening his mouth-but never with women or when he is liable to break his vow." 17 Standing, keeping silence, and sitting on the haunches-let him observe only one of these, not all three at once. 18 "During a time of adversity, however," it is said, "a man who is taking part in it should observe at least as much as required for him not to break his vow." 19 "For a man intent on standing during the day; keeping silence; sitting on the haunches during the night; bathing at dawn, noon, and dusk; and keeping the vow of eating at every fourth, sixth, or eighth mealtime- eight things do not undo his vow: consuming water, roots, ghee, milk, or sacrificial food; eating at the request of a Brahmin or at the command of the teacher; and taking medicine." 20 Morning and evening, he should recite softly the ritual formulas used in the daily fire sacrifice; 21 he should do so after he has performed the evening twilight worship, reciting the verses addressed to Varuna, and the morning twilight worship, reciting the verses addressed to Mitra. 22 He should live as a silent sage, without fire or house, without shelter or protection. He should enter a village only to seek almsfood and speak only during the recitation of his Veda. 23 "Limited indeed are the Rg verses," it is stated, "limited the Saman chants, and limited the Yajus formulas. But this alone is without end-brahman. He should announce this to the one who makes the response. This is the response." 24 He remains in this manner until he is freed from his body. A renouncer of Veda is a man who abides at the root of the tree. 25 The tree is the Veda, and its root is the syllable OM. The syllable OM is the quintessence of the Veda. 26 Prajapati has declared: "Meditating on OM, containing OM within himself, he become fit for becoming Brahman." 27 He should wash the Brahman-bowl reciting the seven Calls. [B 2.17.42–4; 2.18.1–27]

---

Vasiṣṭha

परिव्राजकस्सर्वभूतअभयदक्षिणाम्दत्त्वा प्रतिष्ठेत ॥1 अथअपिउदाहरन्ति ॥2 अभयम्सर्वभूतेभ्यस्दत्त्वा चरति यस्मुनिः ॥2 तस्यअपि सर्वभूतेभ्यस्न भयम्जातु विद्यते ॥2 अभयम्सर्वभूतेभ्यस्दत्त्वा यः तु निवर्त्तते ॥3 हन्ति जातान् अजातान्च द्रव्याणि प्रतिगृह्य च ॥3 सन्न्यसेत् सर्वकर्माणि वेदम् एकम्न सन्न्यसेत् ॥4 वेदसन्न्यसनात्शूद्रः तस्मात्वेदम्न सन्न्यसेत् ॥4 एकअक्षरम्परम्ब्रह्म प्राणआयामास्परम्तपः ॥5 उपवासात् परम्भैक्षम्दया दानात्विशिष्यते इति ॥5 मुण्डसममसपरिग्रहः ॥6 सप्तआगाराणिअसङ्कल्पितानि चरेत्भिक्षाम् ॥7 विधूमे सनमुसले ॥8 एकशाटीपरिहितः ॥9 अजिनेन वा गोप्रलूनैः तृणैसवस्तृतशरीरः ॥10 स्थण्डिलशायी ॥11 अनित्याम्वसतिम्वसेत् ॥12 ग्रामअन्ते देवगृहे शून्यअगारे वा वृक्षमूले वा ॥13 मनसा ज्ञानम् अधीयानः ॥14 अरण्यनित्यः ॥15 न ग्राम्यपशूनाम्सन्दर्शने विचरेत् ॥16 अरण्यनित्यस्य जितैन्द्रियस्य सर्वैन्द्रियप्रीतिनिवर्तकस्य ॥17 अध्यात्मचिन्तागतमानसस्य ध्रुवा हिअनावृत्तिसुपेक्षकस्य इति ॥17 अव्यक्तलिङ्गसव्यक्तआचारः ॥18 अनुन्मत्तसुन्मत्तवेषः ॥19 अथअपिउदाहरन्ति ॥20 न शब्दशास्त्रभिरतस्य मोक्षस्न चअपि लोकग्रहणे रतस्य ॥20 न भोजनआच्छादनतत्परस्य न चअपि रम्यआवसथप्रियस्य ॥20 न चौत्पातनिमित्ताभ्याम् न नक्षत्रअङ्गविद्यया ॥21 नअनुशासनवादाभ्याम्भिक्षाम्लिप्सेत कर्हिचित् ॥21 अलाभे न विषादी स्यात्लाभे नएव च हर्षयेत् ॥22 प्राणयात्रिकमात्रस्स्यात्मात्रासङ्गात्विवर्जितः ॥22 न कुट्याम्नौदके सङ्गस्न चैले न त्रिपुष्करे ॥23 नअगारे नआसने नअन्ने यस्य वै मोक्षविद् तु सः इति ॥23 ब्राह्मणकुले यावत्लभेत तत्भुञ्जीत सायम्प्रातर् मधुमांसवर्जम् ॥24 न च तृप्येत् ॥25 ग्रामे वा वसेत् ॥26 अजिह्मसशढसशरणसवसङ्कुसुकः ॥27 न चैन्द्रियसंसर्गम्कुर्वीत केनचित् ॥28 उपेक्षकस्सर्वभूतानाम्हिंसाअनुग्रहपरिहारेण ॥29

1 Wandering ascetic-he should depart after giving the gift of safety to all creatures. 2 Now, they also quote: "When a sage wanders about after giving the gift of safety to all creatures, no creature poses a threat to his own safety. 3 After giving the gift of safety to all creatures, however, when someone backslides, he brings to ruin the past and future generations of his family, as also anyone who accepts anything from him. 4 Let him abandon all ritual activities; the Veda alone let him never abandon. By abandoning the Veda he becomes a Śūdra; therefore let him never abandon the Veda. 5 The Monosyllable OM is the highest Veda; the control of breathing is the highest austerity. Eating almsfood is better than fasting; and compassion far excels the distribution of gifts." 6 A wandering ascetic should be shaven-headed, free from selfish yearning, and without possessions. 7 He should go randomly to seven houses to beg for almsfood 8 at a time when smoke is not rising from the kitchens and the pestles have been laid aside. 9 He should wrap himself with a single piece of cloth 10 or with an antelope skin. 11 Covering his body with hay cut for the cows, he should sleep on the ground. 12 Let him not keep a fixed residence, 13 staying in the outskirts of a village, in a temple or an abandoned house, or at the foot of a tree, 14 and applying his mind to the cultivation of knowledge. 15 Living always in the wilderness, 16 let him never walk within sight of village animals. 17 Now, they also quote: "Freedom from rebirth, indeed, is secure for a man who always lives in the wilderness; has brought his senses under control and put an end to all sensual pleasures; focuses his mind on contemplating the Highest Self; and looks upon everything dispassionately." 18 He should display neither the emblems of his state nor his way of life 19 and, although he is not mad, give the appearance of being mad. 20 Now, they also quote: "Liberation is not achieved by a man who takes delight in verbal sciences and in captivating the folks, has his heart on food and clothes, and loves beautiful residences. 21 He should never try to get almsfood by. interpreting portents or omens, by displaying his knowledge of astrology or somatomancy, by giving advice, or by participating in debates. 22 Let him neither be disheartened when he does not receive nor elated when he does. Let him take only as much as would sustain his life, free from attachment even to the few possessions. 23 Hut, water, clothes, tripod, house, seat, food—a man who is not attached to these has surely won liberation." 24 Alternatively, let him eat what he obtains from a Brahmin household morning and evening, avoiding honey and meat. 25 Let him not eat until he is sated. 26 Alternatively, he may live in a village, 27 without being crooked, dishonest, or irresolute. 28 Let him not become sensually attached to anything. 29 Let him look upon all creatures dispassionately. [Va 10.1–29]

Baudhāyana

अथअतः संन्यासविधिं व्याख्यास्यामः ॥1 सोअत एव ब्रह्मचर्यवान् प्रव्रजतिइत्य् एकेषाम् ॥2 अथ शालीनयायावराणाम् अनपत्यानाम् ॥3 विधुरो वा प्रजाः स्वधर्मे प्रतिष्ठाप्य वा ॥4 सप्तत्या ऊर्ध्वं संन्यासम् उपदिशन्ति ॥5 वानप्रस्थस्य वा कर्मविरामे ॥6 एष नित्यो महिमा ब्राह्मणस्य न कर्मणा वर्धते नोकनीयान् ॥7 तस्यएवआत्मा पदवित् तं ॥7 अपुनर्भवं नयतिइति नित्यः ॥8 महद् एनं गमयतिइति महिमा ॥9 केशश्मश्रुलोमनखानि वापयित्वाउपकल्पयते ॥10 यष्टयः शिक्यं जलपवित्रं कमण्डलुं पात्रम् इति ॥11 एतत् समादाय ग्रामअन्ते ग्रामसीमान्तेअग्न्यगारेवाआज्यं पयो दधिइति त्रिवृत् प्राश्यौपवसेत् ॥12 अपो वा ॥13 ओं भूः सावित्रीं अर्धर्चशस्ततः समस्तया च व्यस्तया च ॥14 आत्मानम् आत्मन आश्रमादाश्रमम् उपनीय ब्रह्मपूतो भवतिइति विज्ञायते ॥15 अथअप्य् उदाहरन्ति ॥16 आश्रमाद् आश्रमं गत्वा हुतहोमो जितैन्द्रियः ॥16 भिक्षाबलिपरिश्रान्तः पश्चाद् भवति भिक्षुकः इति ॥16 स एष भिक्षुर् आनन्त्याय ॥17 पुराआदित्यस्यअस्तमयाद् गार्हपत्यमुपसमाधायअन्वाहार्यपचनम् आहृत्य ज्वलन्तम् आहवनीयमुद्धृत्य गार्हपत्य आज्यं विलाप्यौत्पूय स्रुचि चतुर्गृहीतंगृहीत्वा समिद्वत्य् आहवनीये पूर्णआहुतिं जुहोति ओं स्वाहाइति ॥18 एतद् ब्रह्मअन्वाधानम् इति विज्ञायते ॥19 अथ सायं हुतेअग्निहोत्र उत्तरेण गार्हपत्यं तृणानिसंस्तीर्य तेषु द्वंद्वं न्यञ्चि पात्राणि सादयित्वादक्षिणेनआहवनीयं ब्रह्मआयतने दर्भान् संस्तीर्य तेषुकृष्णअजिनं चअन्तर्धायएतां रात्रिं जागर्ति ॥20 य एवं विद्वान् ब्रह्मरात्रिम् उपोष्य ब्राह्मणोअग्नीन् समारोप्य प्रमीयते सर्वं पाप्मानं तरति तरतिब्रह्महत्याम् ॥21 अथ ब्राह्मे मुहूर्त उत्थाय काल एव प्रातरग्निहोत्रंजुहोति ॥22 अथ पृष्ठ्यां स्तीर्त्वाअपः प्रणीय वैश्वानरंद्वादशकपालं निर्वपति सा प्रसिद्धैष्टिः संतिष्ठते ॥23 आहवनीयेअग्निहोत्रपात्राणि प्रक्षिपत्य् अमृन्मयान्यनश्ममयानि ॥24 गार्हपत्येअरणी भवतं नः समनसाव् इति ॥25 आत्मन्य् अग्नीन् समारोपयते या ते अग्नेयज्ञिया तनूर् इति त्रिः त्रिर् एकैकं समाजिघ्रति ॥26 अथअन्तर्वेदि तिष्ठन् ओं भूर् भुवः सुवः संन्यस्तंमया संन्यस्तं मया संन्यस्तं मयाइति त्रिर् उपांशुउक्त्वा त्रिरुच्चैः ॥27 त्रिषत्या हि देवा इति विज्ञायते ॥28 अभयं सर्वभूतेभ्यो मत्त इति चअपां पूर्णम् अञ्जलिंनिनयति ॥29 अथअप्य् उदाहरन्ति ॥30 अभयं सर्वभूतेभ्यो दत्त्वा यश् चरते मुनिः ॥30 न तस्य सर्वभूतेभ्यो भयं चअपिइह जायते इति ॥30 स वाचंयमो भवति ॥31 सखा मा गोपायैति दण्डम् आदत्ते ॥32 यद् अस्य पारे रजस इति शिक्यं गृह्णाति ॥33 येन देवाः पवित्रेणैति जलपवित्रं गृह्णाति ॥34 येन देवा ज्योतिषाऊर्ध्वा उदायन्न् इति कमण्डलुं गृह्णाति ॥35 सप्तव्याहृतिभिः पात्रं गृह्णाति ॥36 यष्टयः शिक्यं जलपवित्रं कमण्डलुं पात्रम् इत्य् एतत्समादाय यत्रआपः तत्र गत्वा स्नात्वअप आचम्यसुरभिमत्याअब्लिङ्गाभिर् वारुणीभिर् हिरण्यवर्णाभिः पावमानीभिरिति मार्जयित्वाअन्तर्जलगतोअघमर्षणेन षोडश प्राणआयामान्धारयित्वाउत्तीर्य वासः पीडयित्वाअन्यत् प्रयतं वासःपरिधायअप आचम्य ओं भूर् भुवः सुवर् इति जलपवित्रमादाय तर्पयति ओं भूः तर्पयामि ओं भुवः तर्पयामि ओंसुवः तर्पयामि ओं महः तर्पयामि ओं जनः तर्पयामि ओं तपस्तर्पयामि ओं सत्यं तर्पयामिइति ॥37 देववत् पितृभ्योअञ्जलिम् आदाय ओं भूः स्वधा ओं भुवः स्वधा ओं सुवः स्वधा ओंभूर् भुवः सुवर् महर् नम इति ॥38 अथ उद् उ त्यम् चित्रम् इति द्वाभ्याम् आदित्यम् उपतिष्ठते ॥39 ओं इति ब्रह्म ब्रह्म वा एष ज्योतिर् य एष तपत्य् एष वेदो य एषतपति वेद्यम् एवएतद् य एष तपति एवम् एवएष आत्मानं तर्पयति आत्मने नमस्करोति आत्माब्रह्मआत्मा ज्योतिः ॥40 सावित्रीं सहस्रकृत्व आवर्तयेत्शतकृत्वोअपरिमितकृत्वो वा ॥41

1 Next, we will explain the procedure of renunciation. 2 Some say: "From that very state, remaining chaste, he goes forth". 3 Alternatively, it is meant for Salinas and Yayavaras who are childless. 4 Or else, a widower may undertake it, or someone who has settled his children in their respective duties. 5 Some prescribe renunciation for people over 70, 6 or for a forest hermit who has retired from ritual activities. "This is the eternal greatness of a Brahmin-he is not made greater or smaller by actions. It is his trail that the self knows; and knowing him, he is no longer stained by sinful actions. 8 "Eternal" because he leads to the cessation of rebirth; 9 and "greatness" because he makes him attain the Immense. 10 After getting the hair of his head, beard, and body shaved and his nails clipped, he gets these things ready: 11 staffs, sling, water strainer, water pot, and bowl. 12–13 Taking these, he goes to the outskirts of the village, or to the village boundary, or to a fire stall; eats the triple mixture of ghee, milk, and curd, or drinks some water; and then fasts. 14 "OM Earth! I enter Savitri. That excellent [glory] of Savitr. OM Atmosphere! I enter Savitri. The glory of god we meditate. OM Sky! I enter Savitri. That he may stimulate our prayers." He recites this first foot by foot, then half-verse by half-verse, and finally the whole verse and each section of the verse, 15 It is stated: "Taking himself from one order of life to the other, he becomes purified by the Veda." 16 Now, they also quote: "When he has offered fire sacrifices and gained control of his senses by going from one order to the other and finally becomes wearied of giving alms and making offerings, he then becomes a mendicant." 17 And such a mendicant is fit for the eternal state. 18 Before sunset he puts firewood into the householder's fire, brings the southern fire to that spot, draws the blazing offertorial fire out of the householder's fire, melts the ghee over the householder's fire, and strains that ghee. He then puts firewood into the offertorial fire and, taking four spoonfuls of ghee in the Sruc spoon, offers a full oblation, saying, "OM Svaha!". 19 "This", it is stated, "is the placing of firewood in the fire for the sake of Brahman." 20 Then, in the evening after he has performed his daily fire sacrifice, he spreads some grass to the north of the householder's fire; places the sacrificial vessels upside down in pairs on that grass; spreads some Darbha grass to the south of the offertorial fire at the location of the Brahman priest's seat; covers that grass with a black antelope skin; and spends the night there keeping awake, 21 When a Brahmin who knows this dies after fasting during that night of Brahman and after depositing the sacred fires, he rises above all sins, even the sin of killing a Brahmin. 22 Then, at the time sacred to Brahman, he gets up and performs his daily fire sacrifice at the proper time. 23 Next, he spreads grass along the spine of the sacrificial arena, fetches water, and makes an offering to the Fire common to all men with an oblation prepared in twelve potsherds. This well-known sacrifice is the last he will offer. 24 The vessels used in the daily fire sacrifice that are not made of clay or stone he throws into the offertorial fire, 25 The two fire-drills he throws into the householder's fire, saying, "May you two be of one mind with us." 26 He deposits the sacred fires in himself, breathing in the smell of each fire three times, saying: "With that body of yours worthy of sacrifice, O Fire. ... " 27 Then, standing within the sacrificial arena he recites, "OM Earth, Atmosphere, Sky! I have renounced! I have renounced! I have renounced!"-three times softly and three times aloud; 28 "for the gods", it is stated, "are triply true". 29 Filling his cupped hands with water, he pours it out, saying, "I give safety to all creatures!" 30 Now, they also quote: "When a sage goes about after giving safety to all creatures, no creature in this world will pose any threat to him as well." 31 He curbs his speech. 32 He take the staff, saying: "Friend, protect me"; 33 the sling, saying: "Born beyond this firmament . "With that purifier of a thousand streams ... "; 35 the water pot, saying: "The light by which the gods went up on high ... "; 36 and the bowl, reciting the seven Calls. 37 Taking with him the staffs, the sling, the water strainer, the water pot, and the bowl, he goes near a place of water; bathes; sips water; and washes himself, reciting the Surabhimati verses, the Ablinga verses, the Varuni verses, the Hiranyavarna verses, and the Pavamanī verses. Entering the water, he controls his breath sixteen times while reciting the Aghamarsana hymn; comes out of the water; squeezes the water from his clothes; wears another clean garment; and sips water. He then takes the water strainer, saying: "OM Earth, Atmosphere, Sky!", and offers quenching water: "OM Earth, I quench. OM Atmosphere, I quench. OM Sky, I quench. OM Mahar, I quench. OM Janas, I quench. OM Tapas, I quench. OM Satyam, I quench." 38 Taking water in his cupped hands, he offers it to the ancestors in the same manner as to the gods, saying: "OM Earth Svadha! OM Atmosphere Svadha! OM Sky Svadhā! OM Earth, Atmosphere, Sky, Mahar, Homage!" 39 Then he worships the sun, reciting the two formulas: "The rays carry you up ... ," and "The resplendent face of the gods ... ". 40 "Brahman is OM. Clearly, that-light, the one that shines there, is Brahman. The one that shines there is the Veda. The one that shines there is that which should be known"-in this manner, indeed, he offers quenching water to his self, he pays homage to his self. Brahman is the self. The light is the self. 41 He should repeat the Savitri verse one thousand times or one hundred times or an unlimited number of times. [B 2.17.1–41]