DOI Page / Citation link:
https://doi.org/10.11588/diglit.52359#0228
184
VISH2VU.
LV, 21.
offerings), together with the sacrifices prescribed
(in the Veda), though all united, are not equal to a
sixteenth part of the sacrifice performed by reciting
(those sacred prayers).
21. A Brahmazza may beyond doubt obtain final
emancipation by solely repeating (those prayers),
whether he perform any other religious observance
or no ; one who is benevolent towards all creatures
(and does not slay them for sacrifices) is justly
called a Brahmazza (or one united to Brahman).
LVI.
1. Now then1 follow the purifying Mantras from
all the Vedas.
Brahman.’ (Nand.; see LIX, 20-25.) Kulluka, on the contrary
(on M. II, 86), refers the term Pakaya^-na to the four first only out
of those five offerings, and this interpretation, besides being more
simple than Nand.’s, is preferable for several other reasons. First,
the ‘ offering to Brahman ’ includes the daily recitation of the Gaya-
tri, which is mentioned here as opposed to the four Pakaya^nas.
Secondly, the number of four Pakaya^nas is equally given in the
Ka/Tzaka Grzhya-sutra; and Devapala, in his Commentary on that
work, gives a definition of them, which agrees in the main with
Kulluka’s. 1 Four ’ Pakaya^nas are mentioned in the Grzhya-sutras
of Kauffka, Paraskara, and bankhayana also. See Weber, Ind.
Stud. X, 48. Thirdly, the Pakaya^nas are brought in here as
opposed to the Vidhiyagmas or ‘ sacrifices prescribed by the Veda.’
This is probably because the latter are offered in the triad of sacred
fires, whereas the term Pakaya^na, in its narrower use, denotes the
oblations offered in the domestic fire. Hence, it might come to
include the ‘ offering to men,’ i. e. the feeding of a guest, but cer-
tainly not the study of the Veda.
LVI. M. XI, 250-260; Y. Ill, 302-305; Gaut. XIX, 12;
XXIV.
1. 1(Now then,’ i. e. the previous chapter containing an enu-
meration of secret sins, an enumeration of the purifying Mantras,
by which they may be expiated, follows next. (Nand.)
VISH2VU.
LV, 21.
offerings), together with the sacrifices prescribed
(in the Veda), though all united, are not equal to a
sixteenth part of the sacrifice performed by reciting
(those sacred prayers).
21. A Brahmazza may beyond doubt obtain final
emancipation by solely repeating (those prayers),
whether he perform any other religious observance
or no ; one who is benevolent towards all creatures
(and does not slay them for sacrifices) is justly
called a Brahmazza (or one united to Brahman).
LVI.
1. Now then1 follow the purifying Mantras from
all the Vedas.
Brahman.’ (Nand.; see LIX, 20-25.) Kulluka, on the contrary
(on M. II, 86), refers the term Pakaya^-na to the four first only out
of those five offerings, and this interpretation, besides being more
simple than Nand.’s, is preferable for several other reasons. First,
the ‘ offering to Brahman ’ includes the daily recitation of the Gaya-
tri, which is mentioned here as opposed to the four Pakaya^nas.
Secondly, the number of four Pakaya^nas is equally given in the
Ka/Tzaka Grzhya-sutra; and Devapala, in his Commentary on that
work, gives a definition of them, which agrees in the main with
Kulluka’s. 1 Four ’ Pakaya^nas are mentioned in the Grzhya-sutras
of Kauffka, Paraskara, and bankhayana also. See Weber, Ind.
Stud. X, 48. Thirdly, the Pakaya^nas are brought in here as
opposed to the Vidhiyagmas or ‘ sacrifices prescribed by the Veda.’
This is probably because the latter are offered in the triad of sacred
fires, whereas the term Pakaya^na, in its narrower use, denotes the
oblations offered in the domestic fire. Hence, it might come to
include the ‘ offering to men,’ i. e. the feeding of a guest, but cer-
tainly not the study of the Veda.
LVI. M. XI, 250-260; Y. Ill, 302-305; Gaut. XIX, 12;
XXIV.
1. 1(Now then,’ i. e. the previous chapter containing an enu-
meration of secret sins, an enumeration of the purifying Mantras,
by which they may be expiated, follows next. (Nand.)