Zitierweise | cite as:
Payer, Alois <1944 - >: Manusmṛti. -- Kapitel 2. -- 4. Vers 65 - 88. -- Fassung vom 2008-11-06. -- http://www.payer.de/manu/manu02065.htm
Erstmals publiziert: 2008-10-03
Überarbeitungen: 2008-11-13 [Verbesserungen]; 2008-11-06 [Verbesserungen]; 2008-10-30 [Verbesserungen]
Anlass: Lehrveranstaltung HS 2008
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Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library
Falls Sie die diakritischen Zeichen nicht dargestellt bekommen, installieren Sie eine Schrift mit Diakritika wie z.B. Tahoma.
Die Verse sind, wenn nichts anderes vermerkt ist, im Versmaß Śloka abgefasst.
Definition des Śloka in einem Śloka:
śloke ṣaṣṭhaṃ guru jñeyaṃ
sarvatra laghu pañcamam |
dvicatuṣpādayor hrasvaṃ
saptamaṃ dīrgham anyayoḥ |
"Im Śloka ist die sechste Silbe eines Pāda schwer, die fünfte in allen Pādas leicht
Die siebte Silbe ist im zweiten und vierten Pāda kurz, lang in den beiden anderen."
Das metrische Schema ist also:
̽ ̽ ̽ ̽ ˘ˉˉ ̽
̽ ̽ ̽ ̽ ˘ˉ˘ ̽
̽ ̽ ̽ ̽ ˘ˉˉ ̽
̽ ̽ ̽ ̽ ˘ˉ˘ ̽
Zur Metrik siehe:
Payer, Alois <1944 - >: Einführung in die Exegese von Sanskrittexten : Skript. -- Kap. 8: Die eigentliche Exegese, Teil II: Zu einzelnen Fragestellungen synchronen Verstehens. -- Anhang B: Zur Metrik von Sanskrittexten. -- URL: http://www.payer.de/exegese/exeg08b.htm
keśāntaḥ
ṣoḍaśe varṣe
brāhmaṇasya
vidhīyate |
rājanyabandhor dvāviṃśe
vaiśyasya dvyadhike mataḥa | 65 |
a Olivelle mataḥ
65. Für einen Brahmanen ist Keśānta1 im sechzehnten Jahr vorgeschrieben, für einen aus adeligem Geschlecht im zweiundzwanzigsten, für einen Vaiśya zwei Jahre später.
Erläuterungen:
Bühler, S.B.E.:
"65. Yājñavalkya I, 36. This is the ceremony also called Godāna; Āśvalāyana Gṛhya-sūtra I, 18; Pāraskara II, 1, 3-7."
1 Keśānta
"Keśānta or godāna:—This saṃskāra consists in shaving the head and also the hair on the other parts of the body (such as arm-pits, chin). Pāraskara gṛhyasūtra. Yājñavalkya (I. 36) and Manu (11.65) employ the word keśānta, while Āśvalāyana gṛhyasūtra, Śāṅkhāyana gṛhyasūtra, Gobhila and other gṛhyasūtras employ the word godāna. In the Śatapatha Brāhmaṇa while speaking of the dīkṣā (consecration of the performer of a sacrifice ) the word godāna is used in the sense of a portion of the hair (on the head) near the top of the ear. Most smṛtikāras say that this saṃskāra was performed in the 16th year. According to Śāṅkhāyana gṛhyasūtra (I. 28. 20, S. B. E. vol. 29, p. 57) it may be performed in the 16th or 18th year. According to Manu II. 65 keśānta is performed in the 16th, 22nd or 24th year respectively for a brāhmaṇa, kṣatriya or vaiśya. The Laghu-Āśvalāyana smṛti XIV. 1 says that Godāna may be performed in the 16th year or at the time of marriage. This last view seems to have been known to Bhavabhūti who in his Uttararāmacarita (Act. I) makes the heroine Sītā say that Rāma and his three brothers had the godāna ceremony performed immediately before their marriage. It is somewhat strange that according to the Kauśika sūtra ( 54. 15 ) godāna precedes cūḍakarma and the commentator Keśava remarks that godāna takes place at the end of the first or 2nd year (from birth). There is great divergence of views about the starting point from which 16 years are to be calculated. The Baudhāyana Dharma Sūtra (I. 2. 7) has stated the rule in general terms that the number of years is to be calculated from the time of conception. Following this rule the Mitākṣara on Yājñavalkya I. 36 and Kullūka on Manu II. 65 say that godāna should be performed in the 16th year from conception in the case of brāhmaṇas, while Aparārka says that it is to be performed in the 16th year from birth. Viśvarūpa on Yājñavalkya I. 36 says that whatever the period of brahmacarya that a student was going to observe (whether 12, 24, 36, 48 &c.) keśānta must be performed in the 16th year and if any one had his upanayana performed later than the 16th year, then keśānta will not take place at all. Nārāyaṇa on Āśvalāyana gṛhyasūtra I. 22. 3 notes that according to some godāna takes place in the 16th year from upanayana, while others celebrate it in the 16th year from birth.
All sūtrakāras are agreed that godāna or keśānta follows the procedure of cūdakaraṇa with a few differences. The Āśvalāyana gṛhyasūtra (I. 18. 1-9) points these out. Caula is performed in the 3rd year, while godāna is performed in the 16th. Āśvalāyana gṛhyasūtra further says "wherever the word keśa occurs (in the mantras or procedure of caula) he should employ the word śmaśru ( beard). He moistens the beard here. (The mantra is) 'purify his head and face, but do not deprive him of life'. He gives orders (to the barber) 'arrange his beard, the hair of his body and his nails, ending in the north'. Having bathed and stood up silently during the rest of the day, he should break his silence in the presence of his teacher (saying to the teacher) 'I give a gift'. The fee is a pair of cows. Let the teacher instruct him to keep the observances for a year". Nārāyaṇa notes that being grown up he should not sit on his mother's lap as in caula (but sit to her right) and that the instruction is to be on the next day. Nārāyaṇa says that the instruction referred to is the one mentioned in Āśvalāyana gṛhyasūtra I. 22. 20 from 'cutting the hair' to 'giving in charge' i.e. from Āśvalāyana gṛhyasūtra 1.19.8. to 1.20.7. It is better to hold as Pāraskara and Bhāradvāja gṛhyasūtra ordain that the instruction is as to brahmacaryavrata (mentioned in Āśvalāyana gṛhyasūtra I. 22. 17) or that he is not to shave himself for a year, 12 days, 6 days or at least 3 days. Pāraskara gṛhyasūtra, Śāṅkhāyana and several others allowed the fee of only one cow. Gobhila (III. 1.5) and Khādira (II. 5. 3 ) allowed optionally the gift of a pair of horses or a pair of sheep for kṣatriyas or vaiśyas respectively. According to Gobhila and Khādira shaving the beard precedes a vrata called godānika for one year and both state at length the observances of that vrata (Gobhila III. 1. 11-29, Khādira II. 5. 7-16 ).
Śāṅkhāyana gṛhyasūtra (I. 28. 22) expressly says that the keśānta ceremony is performed for girls but silently. Āpastamba gṛhyasūtra 16. 15, Hirāṇyakeśin gṛhyasūtra 6. 16, Bhāradvāja gṛhyasūtra I. 10, Baudhāyana gṛhyasūtra III. 2. 55 prescribe in godāna the removal of all the hair on the head (including the śikhā top-knot), while in caula it is not so.
This saṃskāra gradually went out of vogue, so much so that most of the medieval digests like the Smṛticandrikā the Saṃskāraprakāśa, and the Nirṇayasindhu contain hardly anything about it."
[Quelle: Kane, Pandurang Vaman <1880 - 1972>: History of Dharmasastra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Bd. II, 1. -- 2. ed. -- 1974. -- S. 402 - 405.]
Keśānta nach den Gṛhyasūtras:
|
"§ 23. Godāna, Keśānta. Das »Bartscheren« wird von, den Sūtren mit grosser Übereinstimmung in das 16. Lebensjahr verlegt. Śāṅkhāyana nennt daneben noch das 18. (28, 20), und auf den Familienbrauch verweist noch Pāraskara 2, 1, 4. Ein Kommentar zitiert ergänzend die Vorschriften Manu's, wonach der Keśānta für den Rājanya im 22., für den Vaiśya im 24. Lebensjahre eintritt (2, 65). Im Übrigen ist das Ritual fast dasselbe wie beim Cūdākaraṇa (Āśvalāyana 1, 18,1i; Śāṅkhāyana 1, 28, 19; Gobhila 3, 1, 2). Die wesentlichsten Abweichungen fasst Āśvalāyana 1, 18, 3 ff. (auch Kauśika 54, 16 ff.) zusammen. Einige sind durch die Natur der Sache geboten, so die Veränderungen in den Sprüchen, in denen für das Wort »Haar« natürlich »Bart« einzusetzen ist. Der an den Barbier gegebene Befehl erstreckt sich auf die Anordnung von Haar, Bart, Körperhaar und Nägeln. Śāṅkhāyana 1, 28, 18 spricht von dem Scheren der beiden Achselgruben beim Bartscheren. Nach Hiraṇyakeśin 2, 6, 16 schert er die Śikhā mit ab, nach einigen aber (17) nicht. Gobhila 3, 1, 4 sagt, dass der Schüler selbst Haar und Bart und sein Körperhaar scheren lasse. Die übliche Dakṣiṇā sind hier Rinder; eine Kuh Pāraskara 2, 1, 24; ein Rinderpaar Āśvalāyana 1, 18, 8. Umständlicher ist Gobhila, der für einen Brāhmaṇa ein Paar Rinder, für einen Kṣatriya ein Paar Rosse, für einen Vaiśya ein Paar Schafe zu geben vorschreibt; der Barbier soll einen Bock erhalten (3, 1, 5—9). Der Zeremonie folgen Observanzen. Nach Pāraskara soll der Jüngling ein Jahr lang oder zwölf Tage oder sechs oder wenigstens drei Keuschheit bewahren und sein Haar nicht scheren (2, 1, 25; s. auch Āśvalāyana 1, 18, 9 und 1, 22, 22). Nochmals wird das Haar- und Bartschneiden später beim samāvartana erwähnt." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. --Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 50.] |
Zum Beispiel: Keśānta (Godāna) nach Āśvalāyana I,18,3:
"KAṆḌIKĀ 18. 1. Thereby [Cauḍa] the Godānakarman (i.e. the ceremony of shaving the beard, is declared).
2. In the sixteenth year.
3. Instead of the word 'hair' he should (each time that it occurs in the Mantras) put the word 'beard.'
4. Here they moisten the beard.
18, 4. See above, chap. 17, 7.
5. (The Mantra is), 'Purify his head and his face, but do not take away his life.'
5. See chap. 17, 16.
6. He gives orders (to the barber with the words), 'Arrange his hair, his beard, the hair of his body, and his nails, ending in the north.'
6. According to Nārāyaṇa, he says to the barber (chap, 17, 17), 'With lukewarm water doing what has to be done with water, without doing harm to him, arrange his hair, his beard, the hair of his body, and his nails, ending in the north.'
7. Having bathed and silently stood during the rest of the day, let him break his silence in the presence of his teacher, (saying to him,) 'I give an optional gift (to thee),'
8. An ox and a cow is the sacrificial fee.
7. 8. On restrictions like that contained in the eighth Sūtra as to the object in which the vara (optional gift) had to consist, see Weber, Indische Studien, V, 343.
9. Let (the teacher) impose (on the youth the observances declared below) for one year.
9. See below, chap. 22, 22."
[Quelle: The Grihya-sutras : rules of Vedic domestic ceremonies / translated by Hermann Oldenberg. -- Oxford, Clarendon Press, 1886-92. -- 2 Bde. -- (Sacred books of the East ; vol. 29, 30). -- Bd. 1. -- S. 186f.. -- Online: http://www.archive.org/details/grihyasutrasrule01olde. -- Zugriff am 2008-09-10]
amantrikā
tu kāryeyaṃ
strīṇām āvṛd
aśeṣataḥ |
saṃskārārthaṃ
śarīrasya
yathākālaṃ yathākramam |
66 |
66. An Frauen soll diese Reihe von Saṃskāras zum rechten Zeitpunkt und in der rechten Reihenfolge vollständig ohne Mantras vollzogen werden, um ihren Körper zuzubereiten.
Erläuterungen:
Bühler, S.B.E.:
"66-67. Āśvalāyana Gṛhya-sūtra I, 16, 16; Viṣṇu XXVII, 13-14; Yājñavalkya I, 13. 'The Vedic sacrament,' i.e. 'the sacrament performed with sacred texts ' (Nandana, Rāghavānanda), or ' having for its object the study of Vedic texts' (Medhātithi, Nārāyaṇa). Hence women must not be initiated. As the parallel passage of Āśvalāyana shows, the sacraments preceding the tonsure alone are to be given to them."
vaivāhiko
vidhiḥ strīṇāṃ
saṃskāro
vaidikaḥ smṛtaḥ |
patisevā gurau vāso
gṛhārtho 'gniparikriyā | 67 |
67. Das Hochzeitsritual ist der vedische, in den Veda einführende Saṃskāra1 der Frauen, Dienst am Gatten ist ihr Wohnen beim Lehrer, die Haushaltsführung ist ihre Pflege des Feuers.
Erläuterungen:
1 der vedische, in den Veda einführende Saṃskāra: Upanayana
Medhātithi:
"The 'series' spoken of above would imply that like the 'Birth-rite' and the other ceremonies, the ' Initiatory ceremony' also should be performed for females ; with a view to preclude this idea, the Text adds [vers 67]. [...]
Objection.—" Well, the Initiation may be excluded from women, but the study of the Veda and the keeping of the observances have still got to be performed."
With a view to preclude these two also, the Text adds— 'The serving of husband is their residence with the Teacher.' When the woman serves—attends upon and reveres her husband, she does what is meant to be accomplished by 'Residence with the Teacher.' The study of the Veda could be done by the woman only if she resided with the Teacher; and as there is no 'Residence with the Teacher' in her case, how can there be any studying of the Veda ? 'Household duties' ;—all that she does in the course of her household work,—e.g., cooking, getting together of articles for household use, general supervision, and so forth, which are going to be described in discourse IX, 'the husband should employ her in saving wealth &c, &c.' (9. 11). These household duties are for the woman what the 'bringing of fuel' in the morning and evening is for the Religious Student (male). The term ' tending of fire' stands for all the observances and vows that the student keeps.
By reason of the 'Marriage' having taken the place of the 'Initiatory Ceremony' (for women), it follows that, just as in the case of men, all the ordinances of Śruti and Smṛti and custom become binding upon him after the Initiatory Ceremony, before which they are free to do what they like, and are unfit for any religious duties,—so for women, there is freedom of action before Marriage, after which they become subject to the ordinances of Śrutis and Smṛtis."
[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 321f.]
eṣa
prokto dvijātīnām
aupanāyaniko vidhiḥ
|
utpattivyañjakaḥ puṇyaḥ
karmayogaṃ
nibodhata | 68 |
68. Damit ist die Vorschrift für das Upanayana Zweimalgeborener gelehrt, die verdienstvolle, der ihre Geburt bezeichnet1. Erfahrt nun die damit verbundene Verpflichtung zu Handlungen.
Erläuterungen:
Bühler, S.B.E.:
"68. 'Which indicates their (real) birth, because an uninitiated man is equal to one unborn ' (Medhātithi, Govindarāja)."
1 Geburt bezeichnet
"The smṛtis look upon upanayana as the second birth of a boy (the first being his physical birth). Gautama (X. 1 and 51) says that the three higher classes are called dyijātis ( having two births ), while the śūdra is only ekajāti. Āpastamba Dharmasūtra says (I. 1. 1. 16-18) 'the teacher causes him (the boy who is initiated into Vedic study) to be born from vidyā (i. e. by imparting Vedic knowledge), that birth is superior, the parents produce only the body'. Upanayana is like Baptism and St. John (3. 3.) also says 'except a man be born again, he cannot see the Kingdom of God.' Manu II. 147-148 ( = Viṣṇu Dharmasūtra 30. 45-46) convey the same idea. Manu (II. 169) speaks of three births in the case of a man, first birth from his mother, the second when the girdle is tied (i. e. on upanayana) and the third when he is initiated for a Vedic sacrifice. Upanayana is the foremost of the samskaras. Atri (141-142) says 'a person is known as a brahmana by birth, he is said to be a dvija (twice-born ) on account of saṃskāras, he reaches the position of a vipra by learning (study of the Veda); he is called śrotriya on account of all these three'. Parāśara (VIII. 19) contains a fine image to illustrate this 'just as a work of painting gradually unfolds itself on account of the several colours ( with which it is drawn ), so brāhmaṇya (the status of a brāhmaṇa ) is similarly brought out by saṃskāras performed according to prescribed rites.'" [Quelle: Kane, Pandurang Vaman <1880 - 1972>: History of Dharmasastra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Bd. II, 1. -- 2. ed. -- 1974. -- S. 189f.]
Medhātithi:
"'Birth'—being born from their parents; this is what is 'marked'—manifested, perfected—by the said ceremony ; even though born, the boy, before Initiation, is as good as not born; as till then he is not entitled to any religious acts. Hence the ceremony is what 'marks' his birth." [Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 323.]
upanīya
guruḥ śiṣyaṃ
śikṣayec chaucam
āditaḥ |
ācāram agnikāryaṃ ca
saṃdhyopāsanam eva ca | 69 |
69. Nachdem er an ihm Upanayana vollzogen hat, soll der Lehrer den Schüler zuerst lehren
Reinheit
rechtes Verhalten
die Pflichten gegenüber dem Feuer
die Dämmerungs-Verehrung
Erläuterungen:
Bühler, S.B.E.:
"69-73. Gautama I, 46-56 ; Viṣṇu XXX, 32 ; Yājñavalkya I, 15, 27."
Medhātithi:
"'Cleanliness'—stands for all those acts that begin with the washing of the private parts, once, &c, &c. (5. 136) and ending with the sipping of water. 'Right Behaviour'—rising to receive the Teacher and other superiors, offering them seat and saluting them.
'Fire-tending'—the kindling of fire, and supplying of fuel.
The devotion offered at twilight, to the Sun, consists in meditating upon the form of the Sun. This is what is meant by the 'Twilight-Devotions.' Or, it may refer to what is going to he prescribed below, in verse 101.
This is what constitutes the 'Duty relating to Observances.'"
[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 324f.]
adhyeṣyamāṇas
tv ācānto
yathāśāstram udaṅmukhaḥ
|
brahmāñjalikṛto 'dhyāpyo
laghuvāsā
jitendriyaḥ | 70 |
70. Wenn er lernen will, soll er zuvor gemäß der Vorschrift des Lehrwerks1 Wasser schlürfen, sein Angesicht nach Norden richten und Brahmañjali machen, leichte Kleidung tragen und seine Sinne zügeln. Dann ist er zu belehren.
Erläuterungen:
Bühler, S.B.E.:
"70. Laghuvāsāḥ, '(has put on) a clean dress' (Medhātithi, Kullūka), or 'a dress which is not gorgeous' (Govindarāja, Nārāyaṇa, Nandana), i.e. less valuable than the teacher's (Rāghavānanda)."
Medhātithi:
"'Wears light clothing'';—i.e., with clothes thoroughly washed; a thorough washing always makes the cloth ' light' ; hence 'lightness' indicates cleanliness. Or, 'light clothing' may be taken in its literal sense, the lightness of the clothing being meant to serve a visible purpose: if the boy were heavily clad in thick woolen clothes, he would not feel the strokes of the rope with which he would be struck when found to be inattentive, and not feeling the stroke, he would not study in the proper manner ; and if the Teacher, on this account, found it necessary to remove the cloth from the back (each time that the rope would be laid on the back), this would tire the Teacher himself; and further, if the boy were struck with the rope on the naked body, he would feel great pain. 'One who has his organs under full control';—i.e., one who has fully subdued all his organs, both external and internal. The sense is that he should not turn his eyes this way and that, should not listen to anything and everything that may be talked of, he should devote all his attention to his own study."
[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 326f.]
1 Vorschrift des Lehrwerks: siehe Manu 2, 58f.
brahmārambhe
'vasāne ca
pādau grāhyau guroḥ sadā
|
saṃhatya hastāv adhyeyaṃ
sa hi brahmāñjaliḥ
smṛtaḥ | 71 |
71. Bei Beginn und bei Ende des Vedastudiums muss der Schüler immer die Füße des Lehrers ergreifen. Er studiere mit gefalteten Händen; denn das ist Brahmāñjali.
Erläuterungen:
Bühler, S.B.E.:
"71-72. Āpastamba I, 5, 19-233 Baudhāyana I, 3, 28; Viṣṇu XXVIII, 14-16."
Medhātithi:
"This clasping of the feet is meant to embody the speechless request—'we are ready to proceed with our study'; for the Teacher is never to be directed with the words 'now teach us.' All that is to be done is that the Boy should approach him (and clasp his feet), with a view to remind him that it is time for study, and it is only after this approaching has been done, that the words of the Veda should begin to be recited. [...]
From morning till such time as the daily routine of reciting two Chapters has not been finished, the whole is regarded as a single act of 'study'; so that if at intervals, there is some obstruction, the resuming of study on the same day is not regarded as 'beginning'; and at each resumption, the feet are not clasped. In another Smṛti we read—'The clasping of the Teacher's feet should be done every day in the morning.' Gautama, 2.53)."
[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 328f.]
vyatyastapāṇinā
kāryam
upasaṃgrahaṇaṃ guroḥ
|
savyena savyaḥ spraṣṭavyo
dakṣiṇena
ca dakṣiṇaḥ | 72 |
72. Die Füße des Lehrers sind mit gekreuzten Händen zu ergreifen: mit der linken Hand muss der linke Fuß berührt werden, mit der rechten Hand der rechte Fuß.
Erläuterungen:
Medhātithi:
"Others read the text, as 'vinyastapāṇinā,' ' with well-placed hands.' The 'placing' being implied by the touching, what the addition of the epithet would imply is that the feet should not be touched merely with the finger tips,—in the way in which a red-hot piece of iron is touched, for fear of burning,—but the hands should be 'well-placed' actually held upon the feet. Pressing of the feet would cause pain to the Teacher, and is as such prohibited. Such is the explanation provided of this version of the text." [Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 330.]
adhyeṣyamāṇaṃ
tu gurura
nityakālam atandritaḥ |
adhīṣva
bho iti brūyād
virāmo 'stv iti cāramet | 73 |
a Olivelle: adhyeyamāṇas tu guruṃ
73. Der Lehrer sei gegenüber dem Schüler, der lernen will, jederzeit unermüdlich und sage zu ihm: "Lerne!". Er höre auf mit den Worten: "Jetzt sei Schluss!"
andere Lesart: 73. Der Schüler, der lernen will, sei jederzeit unermüdlich und sage zum Lehrer: "Geh es an und rezitiere" Er höre auf mit den Worten: "Jetzt sei Schluss!"
Erläuterungen:
Bühler, S.B.E.:
"73. Nārāyaṇa and Nandana read adhyeṣyamāṇas tu gurum, &c. 'But the pupil, desiring to study, shall say to his teacher, Venerable Sir, recite! &c.,' and this agrees with Gautama I, 46. Nārāyaṇa mentions also the reading translated above, which the other commentators give."
Medhātithi:
"'When going to study' and the other expressions have already been explained before. The present verse adds a direction for the Teacher. When a boy is desirous to read the Veda from a Teacher, he should be invited with the words 'ho, read !' Until he is so invited, the Boy should not press the Teacher with such importunate requests as—'please teach us this chapter!' Another Smṛti has declared—' One should study on being invited to do so'. (Yājñavalkya, Ācāra, 27). Saying the words 'let there be a stop,' 'he should cease'— desist,—'who is to cease?'—The Teacher; as is clear from the nominative case-ending used. Or, it may be taken to mean that the pupil should cease only when dismissed by the Teacher, and not according to his own wish ; the construction of the passage in this case being—'when the Teacher says let there be a stop, then the pupil should cease.'
Other people have explained this rule regarding the time of ceasing as applying to all readers—the pupil as well as the Teacher. And this is in accordance with another Smṛti, which says—"Having recited the Veda, at the time of ceasing, one should touch the ground with the fore-finger and pronounce 'svasti' in the case of the Yajurveda, ' vispaṣṭām' in the case of the Sāman, 'virāmaḥ' in the case of the Ṛgveda and 'āramasva' in the case of the Atharva.""
[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 331.]
brahmanaḥ
praṇavaṃ kuryād
ādāv ante ca sarvadā
|
sravaty anoṃkṛtaṃ pūrvaṃ
parastāc
ca viśīryate | 74 |
74. Zu Beginn und zu Ende des Veda soll er immer den Praṇava1 aussprechen. Wenn zuvor nicht Oṃ ausgesprochen wird, fließt der Veda davon, ohne Oṃ danach zerbricht und vergeht er.
Erläuterungen:
Bühler, S.B.E.:
"74. Āpastamba 1, 13,6-7 ; Gautama 1,57 ; Viṣṇu XXX, 33. Viśīryate, translated according to Kullūka by ' will fade away,' means according to Medhātithi 'will become useless for practical purposes;' according to Govindarāja and Nārāyaṇa 'will not be properly understood during the lesson.' Medhātithi adds that the two terms contain similes, taken from boiling milk, and that one speaks also of the viśaraṇa i.e. the spoiling of boiled milk."
1 Praṇava = Oṃ
"The syllable 'om' has been looked upon as very sacred from ancient times and is a symbol of the Supreme Being. The Taittirīya Brāhmaṇa II. 11 contains a eulogy of 'oṃkāra' and quotes Ṛgveda I. 164. 39 in support 'ṛco akṣare parame &c.' taking the word 'akṣara' to mean the 'oṃkāra'. The Taittirīya Upaniṣad I. 8. says '(syllable) om is Brahma; om is all this (universe)'. A brāhmaṇa about to begin the teaching (of the Veda ) says 'om' with the idea that he may reach near brahma. ' Om' is called praṇava. Āpastamba Dharmasūtra I. 4. 13. 6 says 'omkāra is the door to heaven; therefore one who is about to study the Veda, should start his study by first repeating om.' Manu (II. 74) prescribes the repetition of praṇava at the beginning and at the end of daily Vedic study and further on (II. 76 ) says that the three letters 'a', 'u', 'm', (in om) and three vyāhṛtis were distilled from the three vedas by Prajāpati as the essence. Medhātithi on Manu (II. 74) says that 'om must be uttered at the beginning of the daily Vedic study by the student or by the householder (when performing brahmayajña), but it is not necessary in japa ' &c. In the Mārkaṇḍeya-purāṇa chap. 42, Vāyu chap. 20, Vṛddha-Hārīta-smṛti VI. 59-62 and in numerous other places there are hyperbolical or esoteric identifications of the three letters of om with Viṣṇu, Lakṣmī and the jīva, with the three Vedas, with the three worlds, with three fires &c. In the Kaṭhopaniṣad I. 2. 15-17 om is said to be the end of all Vedas, the source of the knowledge of brahma and also its symbol." [Quelle: Kane, Pandurang Vaman <1880 - 1972>: History of Dharmasastra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Bd. II, 1. -- 2. ed. -- 1974. -- S. 301f.]
prākkūlāna
paryupāsīnaḥ
pavitraiś caiva pāvitaḥ
|
prāṇāyāmais tribhiḥ
pūtas
tata oṃkāram arhati | 75 |
a Medhātithi: prākkūṭān
75. Er sitze auf Büscheln von Kuśa-Gras1, die nach Osten gerichtet2 sind und reinige sich mit drei Atemzurückhhaltungen3 als Reinigungsmitteln. Rein ist er dann würdig für den Laut Oṃ.
Erläuterungen:
Bühler, S.B.E.:
"75. Gautama I, 48-50; Yājñavalkya 'Purified by Pavitras,' i.e. 'having touched the seat of the vital airs with blades of Kuśa grass' (Medhātithi, Govindarāja, Nārāyaṇa) ; see Gautama I, 48. Medhātithi mentions another explanation of Pavitra, adopted by Nandana also, according to which it means 'purificatory texts.' Regarding the term 'suppression of the breath,' see Vasiṣṭha XXV, 13 ; Viṣṇu LV, 9."
1 Kuśa-Gras
2 prākkūla: in der Bedeutung [Kuśa-Gras] "dessen Büschel nach Osten gerichtet sind" im Āśvalāyana-gṛhyasūtra (3.2.5). Das Kompositum ist in dieser Bedeutung nicht erklärbar.
3 Atemzurückhhaltungen (prāṇāyāma)
Medhātithi:
"'Purified by means of three Breath-suspensions.—'The air passing through the mouth and the nostrils is called 'prāṇa,' 'breath'; and the 'āyāma' of this is its suspension, holding within the body, preventing its going out. Another Smṛti (Yājñavalkya, Ācāra, 23) has laid down the measure of the time during which the breath is to be suspended—as also the mantra accompanying it,—"One, witholding his breath, should mutter three times the Gāyatrī along with the Praṇava and the Śiras,—this is what is called 'Breath-suspension'." The revered Vasiṣṭha has added to these the Great Vyāhṛtis also. It is the end of the mantra that should mark the end of the suspension, no other limit for it being prescribed. In as much as all Smṛtis are meant to serve the same purpose, we must accept this same method of 'Breath-suspension' to be meant by the present text also, specially as there is no inconsistency with it." [Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 334.]
akāraṃ
cāpy ukāraṃ ca
makāraṃ ca prajāpatiḥ
|
vedatrayān niraduhad
bhūr bhuvaḥ svar itīti
ca | 76 |
76. Aus den drei Veden hat Prajāpati die Laute "a", "u" und "m"1 und "bhūr" "bhuvaḥ", "svaḥ"2 gemolken.
Erläuterungen:
Bühler, S.B.E.:
"76. Viṣṇu LV, 10."
1 a + u = o + m = om
2 "bhūr" "bhuvaḥ", "svaḥ": die vyāhṛtis
tribhya
eva tu vedebhyaḥ
pādaṃ pādam adūduhat
|
tad ity ṛco 'syāḥ sāvitryāḥ
parameṣṭhī prajāpatiḥ | 77 |
77. Aus den drei Veden hat der an der Spitze stehende Prajāpati1 Teilvers für Teilvers2 des dem Savitṛ gewidmeten Ṛgvedaverses "tad"3 gemolken
Erläuterungen:
1 an der Spitze stehende Prajāpati
Medhātithi:
"In as much as Kaśyapa and other sages are also called 'Prajāpati,' the text has added the qualification 'Supreme'; so that it is Hiraṇyagarbha that becomes specified; as it is He who dwells on the highest spot, from where there is no reversion (to worldliness)." [Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 337.]
"HIRAṆYAGARBHA.'Golden egg' or 'golden womb.' In the Rigveda Hiranyagarbha "is said to have arisen in the beginning, the one lord of all beings, who upholds heaven and earth, who gives life and breath, whose command even the gods obey, who is the god over all gods, and the one animating principle of their being." According to Manu, Hiranyagarbha was Brahmā, the first male, formed by the indiscernible eternal First Cause in a golden egg resplendent as the sun. "Having continued a year in the egg, Brahmā divided it into two parts by his mere thought, and with these two shells he formed the heavens and the earth; and in the middle he placed the sky, the eight regions, and the eternal abode of the waters." " [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
2 Teilvers für Teilvers: die Gāyatrī besteht aus drei Teilversen:
tat savitur vareṇiyaṃ
bhargo devasya dhīmahi |
dhiyo yo naḥ pracodayāt
3 Sāvitrī: siehe zu Manu 2,38
Bühler, S.B.E.:
"77. Viṣṇu LV, 1 1. The Sāvitrī, i.e. the verse tat savitur vareṇyam, Ṛig-veda III, 62, 10."
etad
akṣaram etāṃ ca
japan vyāhṛtipūrvikām
|
saṃdhyayor vedavid vipro
vedapuṇyena yujyate |
78 |
78. Ein vedakundiger Brahmane, der in den beiden Dämmerungen des Tages diese Silbe (Oṃ) und diesen Vers mit den Vyāhṛtis davor rezitiert, wird er der Güte und Reinheit des Veda teilhaftig.
Erläuterungen:
Bühler, S.B.E.:
"78. Viṣṇu LV, 12; Baudhāyana II, 11, 6."
sahasrakṛtvas
tv abhyasya
bahir etat trikaṃ dvijaḥ |
mahato 'py
enaso māsāt
tvacevāhir vimucyate | 79 |
79. Wenn ein Zweimalgeborener diese Dreiheit tausendmal draußen wiederholt, dann wird er nach einem Monat selbst von großer Schuld befreit wie eine Schlange von ihrer Haut1.
Erläuterungen:
Bühler, S.B.E.:
"79. Viṣṇu LV, 13; Baudhāyana IV, I, 29; Vasiṣṭha XXVI, 4."
1 wie eine Schlange von ihrer Haut
Abb.: Häutung einer (nichtindischen!) Schlange
[Bildquelle: tommaync. --
http://www.flickr.com/photos/amayzing/2717643891/. -- Zugriff am 2008-10-03.
--
Creative
Commons Lizenz (Namensnennung, keine kommerzielle Nutzung)]
Abb.: Häutung einer (nichtindischen!) Schlange
[Bildquelle: tommaync. --
http://www.flickr.com/photos/amayzing/2718469676/. -- Zugriff am 2008-10-03.
--
Creative
Commons Lizenz (Namensnennung, keine kommerzielle Nutzung)]
etayā
rcā visaṃyuktaḥ
kāle ca kriyayā svayā
|
brahmakṣatriyaviśyonir
garhaṇāṃ
yāti sādhuṣu | 80 |
80. Ein Brahmane, Katriya oder Vaiśya, der sich von diesem Ṛgvedavers trennt und von seinem rechten Ritual zur rechten Zeit1, der wird bei den Guten getadelt.
Erläuterungen:
Bühler, S.B.E.:
"80. Viṣṇu LV, 14."
1 rechten Ritual zur rechten Zeit: vor allem dem Upanayana
oṃkārapūrvikās
tisro
mahāvyāhṛtayo 'vyayāḥ |
tripadā
caiva sāvitrī
vijñeyaṃ brahmaṇo
mukham | 81 |
81. Die drei unvergänglichen großen Vyāhṛtis, Oṃ davor und die Sāvitrī aus drei Teilversen1 -- dies ist der Mund des Veda, Brahmans und Brahmās2.
Erläuterungen:
Bühler, S.B.E.:
"81. Viṣṇu LV, 15. Brahmaṇo mukham, literally, 'the mouth of Brahman,' is probably meant to convey the double sense given in the translation. Both interpretations are given by Medhātithi, Kullūka, and Rāghavānanda, while Govindarāja, Nārāyaṇa, and Nandana explain it merely by 'the beginning or portal of the Veda;' see also Āpastamba I, 13, 6."
1 Die drei unvergänglichen großen Vyāhṛtis, Oṃ davor und die Sāvitrī aus drei Teilversen:
oṃ
bhūr bhuvaḥ svaḥ (Vyāhṛtis)
tat savitur vareṇiyaṃ
bhargo devasya dhīmahi |
dhiyo yo naḥ pracodayāt (Sāvitrī)
2 des Veda, Brahmans und Brahmās: brahmaṇaḥ = des Veda, des Brahman (beides brahman n.) und Brahmās (brahman m.)
yo
'dhīte 'hany ahany etāṃ
trīṇi varṣāṇy
atandritaḥ |
sa brahma param abhyeti
vāyubhūtaḥ
khamūrtimān | 82 |
82. Wer diesen Vers täglich drei Jahre lang unermüdlich rezitiert und studiert, der wird zu Wind, hat die Form von Äther1 und erreicht das höchste Brahman.
Erläuterungen:
Bühler, S.B.E.:
"82. Viṣṇu LV, 16."
Medhātithi:
"He becomes omnipresent, all-pervading, like Ākāśa. 'Transfigured into Ākāśa' —means that he acquires the nature of Ākāśa. 'Mūrti,' 'Figure,' does not stand here for the Body ; as Ākāśa has no 'body' at all.
"What is this 'Brahman' into whose form the man is said to become merged ?"
It is the Supreme Soul, of the nature of Bliss; He of whom all these embodied souls are mere modes, just as waves are of the ocean perturbed by the force of wind. And just as when the ocean becomes calm, the waves become merged into it, in the same manner the embodied souls become transformed and merged into the Supreme Soul. All this is going to be described in detail in Discourse 12.
What is enjoined in the present context is the mere reciting and study of the Gāyatrī verse, not its Japa, repetition ; this is shown by the fact that the number of repetitions is not stated."
[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 347.]
1 Äther: kha n: Höhlung, Raum, Äther (= ākāśa)
ekākṣaraṃ
paraṃ brahma
prāṇāyāmaḥ paraṃ
tapaḥ |
sāvitryās tu paraṃ nāsti
maunāt satyaṃ viśiṣyate | 83 |
83. Der Einsilber Oṃ ist das höchste Brahman, Atemzurückhaltung ist die höchste Askese; es gibt aber nichts höheres als die Sāvitrī. Besser als Schweigen ist Wahrheit.
Erläuterungen:
Bühler, S.B.E.:
"83. Viṣṇu LV, 17."
Medhātithi:
"The 'monosyllable' is the syllable 'oṃ.'—It is the 'Supreme Brahman,' in the sense that it is the means of reaching Brahman. This assertion is based upon the fact that Brahman is attained by the 'repeating,' and 'the meditation upon the signification,' of the syllable (as mentioned in Yogasūtra 1. 28). 'Oṃ' is a name of Brahman ; as says the Yogasūtra (1. 23)—The Praṇava is expressive of Him (God).' "In comparison with what is this the highest ?" It is higher than all other forms of Brahman-meditation. The meditation upon the syllable 'oṃ' as Brahman is superior to all the several forms of meditation mentioned in such texts as 'One should meditate upon food as Brahman' (Taittirīya Upaniṣad, 2. 2. 1), 'The teaching is that the Sun is Brahman' (Chāndogya, Upaniṣad, 3.19.1) ; and this for the simple reason that the attainment of Brahman has been described as proceeding from the mere recitation of that syllable; and also because the word itself has been described as ' Brahman,' in such passages as—'One who is well versed in Brahman in the form of Word attains the supreme Brahman.' (Maitryupaniṣad, 6. 22). Nothing is beyond the reach of words, and of all words the syllable 'oṃ' is the very source : as says the Śruti-—' Just as the needle pierces through all the leaves, so in the same manner is all speech pierced by oṃ, all this is oṃ itself' (Chāndogya Upaniṣad, 2. 23. 4). The 'piercing' spoken of in this passage means 'pervasion,' 'becoming the receptacle.' "But in what manner is all speech pierced by om ?" Well, as regards the word of the Veda, it has already been pointed out (in verse 74) that its source lies in the syllable 'oṃ.' As regards the words of secular speech, it has been declared by āpastamba (1. 4. 13. 9) that 'All sentences should be preceded by om.' The above passage (from the Chāndogya) has been explained differently in the Upaniṣad-bhāṣya; we are not reproducing that explanation here, as it has no bearing on the present context.
The term 'breath-suspension' here stands for the act of suspending the breath along with the entire procedure beginning with the sipping of water.
'Highest austerity';—i.e., an austerity higher than the Cāndrāyaṇa and the rest.
"What is the superiority here (meant by the epithet 'highest') ?"
It is purely figurative.
' There is nothing higher than the Sāvitrī';—i.e., no other mantra.
In praise of all this we have the next expression—'Truth is better than silence.' 'Silence' is control of speech. And the result accruing from the telling of truth is superior to that resulting from the control of speech. Since the telling of truth implies the acting up to a positive injunction, while in silence there is observance of the mere prohibition of telling lies.
This verse is purely valedictory."[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 348f.]
kṣaranti
sarvā vaidikyo
juhotiyajatikriyāḥ |
akṣaraṃ tv akṣaraṃ jñeyaṃ
brahma caiva prajāpatiḥ
| 84 |
84. Alle vedischen juhoti- und yajati-Rituale1 zerrinnen. Die Silbe Oṃ aber ist unvergänglich und ist Brahman und Prajāpati.
Erläuterungen:
Bühler, S.B.E.:
"84. Viṣṇu LVI, 18. 'Pass away,' i.e. 'as far as their results are concerned' (Medhātithi, Govindarāja, Kullūka, Nārāyaṇa), ' as far as their form and their results are concerned ' (Nandana). Sacrifices procure only the perishable bliss of heaven, while the constant recitation of the syllable Oṃ secures union with Brahman. According to Medhātithi, Govindarāja, Kullūka, and Rāghavānanda, Brahman is here a neuter ; according to Nārāyaṇa and Nandana, a masculine. The words 'and (it is) Brahman (and) Prajāpati' (Medhātithi, Govindarāja, Nārāyaṇa, Rāghavānanda) are taken by Kullūka as 'since it is Brahman (and) Prajāpati,' by Nandana as ' just like Brahman, the Lord of creatures.'"
1 juhoti- und yajati-Rituale
Medhātithi:
"The expression 'juhoti-yajati' mentions two verbal roots; and the term 'kriyā' stands for the actions of Homa (oblation) and Yāga (sacrifice)— as denoted by the two roots. The plural number is due to the multiplicity of the acts. Or, the two verbal roots may be taken as standing for the acts of Homa and Yāga themselves, while 'kriyā' stands for the other acts of charity and the like. The whole is a copulative compound—made up of the three terms 'juhoti,' ' yajati' and 'kriyā,'—the acts of Homa and Yāga being separately mentioned by reason of their importance." [Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 350.]
"Hervorgehoben mögen hier die beiden Hauptgattungen von Spenden werden, die yajati's und die juhoti's, die Kātyāyana 1, 2, 6. 7 (abweichend von Āpāstamba Paribhāṣa 86. 95) vorschreibt. Alle Homa's geschehen, wofern nicht ausdrücklich anders gesagt wird, am Āhavanīyafeuer.
Die yajati's werden vom Adhvaryu stehend nach vorhergehender Puronuvākyā und Yājyā und die Yājyā beschliessendem Vauṣatruf dargebracht (Kātyāyana 1, 2, 6). Der vom Hotṛ herzusagenden Puronuvākyā, die den Zweck hat, die Gottheit zu rufen, während die Yājyā sich auf die Darbringung bezieht (Kāt. 1, 8, 9 Komm.; Śatapatha Brāhmaṇa 1, 7, 2, 17; S. 1, 17, 13 ff.) geht der Befehl, sie herzusagen, voraus, der vom Adhvaryu oder Maitrāvaruṇa zu erteilen ist. Im letzteren Falle gibt erst der Adhvaryu dem Maitrāvaruṇa den Sampraiṣa »agnaye preṣya«! »somāya preṣya«! und derMaitrāvaruṇa erteilt dem Hotṛ den Praiṣa »agnaye 'nubrūhi«! (Kātyāyana 1, 9, 13. 14). Vor der Yājyā sagt der Adhvaryu zum Āgnīdhra (āśrāvayati) o3m srāvaya, dieser erwidert (pratyāśrāvayati) astu srauṣaṭ. Der Adhvaryu fordert sodann den Hotṛ mit Agniṃ (Somaṃ u. s. w.) yaja zur Rezitation auf; und dieser beginnt mit der Āgurformel ye3 yajāmahe die Yājyā.
Sitzend dagegen, mit Beugen des rechten Knies und nur vom Svāhāruf (nicht von Anuvākyā, Yājyā, Vaṣaṭ) begleitet, werden die juhoti-spenden dargebracht (daher upaviṣṭahoma's)."
[Quelle: Hillebrandt, Alfred <1853 - 1927>: Ritual-Litteratur, vedische Opfer und Zauber. -- Strassburg : Trübner, 1897. - 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III. Band, 2. Heft). -- S. 99]
vidhiyajñāj
japayajño
viśiṣṭo daśabhir guṇaiḥ
|
upāṃśuḥ syāc chataguṇaḥ
sāhasro mānasaḥ smṛtaḥ | 85 |
85. Das Opfer durch Rezitation ist zehnmal besser als das Opfer durch Ritual. Die leise Rezitation ist hundertmal besser, die geistige Rezitation tausendmal.
Erläuterungen:
Bühler, S.B.E.:
"85. Viṣṇu LVI, 19; Vasiṣṭha XXVI, 9. The sacred texts meant are, of course, Oṃ, the Vyāhṛtis, and the Gāyatrī."
Medhātithi:
"What is meant here is that the Repeating of Mantras is highly efficacious; the meaning being that the results proceeding from the Repetition are the same, but larger, as those proceeding from the Ritualistic Offerings. It is not meant that the Repeating of Mantras actually brings about results larger than those brought about by the ritualistic sacrifices; for if it were really so, who would ever undertake the performance of the latter, which involve much physical hardship and the expenditure of much wealth? For these reasons it is clear that what is said here is a mere praise (of the Repeating of Mantras); just like the assertion that 'One attains all desirable ends by the Final Oblation.' All that is meant is that from this act also the same results follow, in the shape of Heaven and the rest; but the difference in the amount of human effort involved leads to the difference in the degree of the result. And as the text does not specify any particular result, it should be taken to mean that by the Repeating of Mantras one obtains the same results—in the shape of heaven, landed property, children and cattle—as those proceeding from sacrificial performances." [Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 351f.]
ye
pākayajñās catvāro
vidhiyajñasamanvitāḥ
|
sarve te japayajñasya
kalāṃ nārhanti
ṣoḍaśīm | 86 |
86. Alle vier Speiseopfer1 zusammen mit den rituellen Opfern sind nicht ein Sechzehntel soviel wert wie das Opfer durch Rezitation.
Erläuterungen:
Bühler, S.B.E.:
"86. Viṣṇu LVI, 20; Vasiṣṭha XXVI, 10. 'The Pākayajñas,' i.e. 'the so-called great sacrifices to gods, manes, goblins, and men (III, 70) excluding the Brahmayajña' (Medhātithi, Kullūka, Nārāyaṇa, Nandana). Govindarāja and Rāghavānanda understand the term as indicating 'all Smarta and Śrauta rites;' see also Jolly on Viṣṇu, loc. cit."
1 vier Speiseopfer: devayajña, bhūtayajña, pitṛyajña, nṛyajña
Medhātithi:
"The five 'great sacrifices,' leaving off the Brahmayajña, are what are meant by the ' four cooked offerings.'" [Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 352.]
japyenaiva
tu saṃsidhyed
brāhmaṇo nātra saṃśayaḥ
|
kuryād anyan na vā kuryān
maitro brāhmaṇa
ucyate | 87 |
87. Es gibt keinen Zeifel, dass ein Brahmane durch Rezitation sein Ziel erreicht. Mag er etwas anderes tun oder nicht, er wird ein freundlicher Brahmane genannt.
Erläuterungen:
Bühler, S.B.E.:
"87. Viṣṇu LVI, 21 ; Vasiṣṭha XXVI, 11. Maitraḥ, 'one who befriends (all creatures),' i.e. 'does not offer animal sacrifices.' Rāghavānanda proposes also the interpretation 'he who worships Mitra, the Sun.' Brāhmaṇaḥ, ' a (true) Brāhmaṇa,' i. e. ' one connected with Brahman,' 'one who will be absorbed in Brahman ' (Kullūka),' the best of Brāhmaṇas ' (brahmiṣhaḥ, Rāghavānanda). Medhātithi and Govindarāja take the last clause differently, 'it is declared (in the Veda that) a Brāhmaṇa (shall be) a friend (of all creatures).'"
Medhātithi:
"'He may do anything else.'—In the shape of the Jyotiṣṭoma and other non-compulsory acts—'or not do it.'—For 'one comes to be called a Brāhmaṇa if he is of a friendly disposition.' 'Maitra' is the same as 'mitra.' The Brāhmaṇa should be friendly to all living beings; and how can there be any friendliness (benevolence) in such acts as the killing of animals during the Agnīṣomīya offerings? This passage is purely valedictory ; it is not a prohibition of the killing of animals during sacrifices ; because it is only supplementary to what has gone before (and as such it cannot be taken as an independent prohibition), and because such killing is directly enjoined in the Veda itself."
[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 353.]
indriyāṇāṃ
vicaratāṃ
viṣayeṣv apahāriṣu
|
saṃyame yatnam ātiṣṭhed
vidvān
yanteva vājinām | 88 |
88. Ein Weiser soll sich bemühen, seine Sinne zu zügeln, die herumirren bei den einnehmenden Objekten -- so wie ein Wagenlenker die Pferde zügelt.
Erläuterungen:
Medhātithi:
"All that the teaching means is that 'one should strive to restrain his organs'; the rest of the text is merely descriptive, up to the verse where we have the injunction regarding the Twilight Prayers (101)." [Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 354.]
Hier
folgt bis Vers 100 eine konventionelle Beschreibung der
Sinnenzügelung