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III, 2.
MODES OF LIVING FOR HOUSEHOLDERS.
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the 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.'
8. On leaving (his hut), he mutters the Vyâhritis, 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.'
9. Because, after muttering the Mânastokiya (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.
10. Because, if every (other) livelihood fails, he persistently (dhruvam) supports himself by this (mode of living), it is called Dhruvâ (the unchangeable).
II. (As regards the mode of life called) Samprakshâlani, (if, in order to show that) there is no waste of the vegetable (substances) obtained nor
occurs repeatedly in the Taittirîya-veda, e.g. Taitt. Samhitâ III, 4, 11, 2. Govinda adds that the beggar must remain silent, and not stop longer at each door than the time required for milking a cow.
10. Both the text and the scanty commentary on this Sūtra are corrupt. K. reads, vritter vrittair avârtâyâm tayaiva tasya dhruvam varttayatîti dhruveti parikîrtitâ; D. vritte vrittair avârttâthâ, &c.; M. vritte vritter avrittâyâm avrittâyâm tathaiva tasyâh ddhrivam varttamânâd iti, &c.; C. I. vritter vritter kvartâyâm Qvartâyâm tathaiva tasyam dhruvam vartanâd iti, &c. The Telugu copy omits the text. From the commentary it is clear that Govinda read at the beginning of the Satravritter vritter,' and the Telugu copy proves that 'tayaiva' is the correct reading. I restore the Sutra conjecturally, as follows, vritter vritter avarttayam tayaiva tasya dhruvam vartanâd iti dhruveti parikîrtitâ.
11. I read, samprakshalanîti i utpannânam oshadhinam prakshe
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