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I ADHYAYA, I VALLİ, 9.
6. Look back how it was with those who came before, look forward how it will be with those who come hereafter. A mortal ripens like corn, like corn he springs up again,
(Nakiketas enters into the abode of Yama Vaivasvata, and there is no one to receive him. Thereupon one of the attendants of Yama is supposed to say :)
7. Fire enters into the houses, when a Brâhmana enters as a guest?. That fire is quenched by this peace-offering ;-bring water, O Vaivasvata 8.!
8. ‘A Brâhmana that dwells in the house of a foolish man without receiving food to eat, destroys his hopes and expectations, his possessions, his righteousness, his sacred and his rood deeds, and all his sons and cattle *'
(Yama, returning to his house after an absence of three nights, during which time Nakiketas had received no hospitality from him, says :)
9. O Brâhmana, as thou, a venerable guest, hast dwelt in my house three nights without eating,
me?' This seems to me consistent with the the ancient story, while Sankara's interpretations and interpolations savour too much of the middle ages of India.
1 Sasya, corn rather than grass; éia, fiov, Benfey; Welsh haidd, according to Rhys; different from sash-pa, ces-pes, Benfey.
9 Cf. Vasishtha XI, 13; Sacred Books of the East, vol. xiv, p. 51.
8 Vaivasvata, a name of Yama, the ruler of the departed. Water is the first gift to be offered to a stranger who claims hospitality.
• Here again some words are translated differently from Sankara. He explains âsâ as asking for a wished-for object, pratîkshâ as looking forward with a view to obtaining an unknown object. Sangata he takes as reward for intercourse with good people; sûnritâ, as usual, as good and kind speech; ishta as rewards for sacrifices; pûrta as rewards for public benefits.
. B 2
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