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APPENDIX II
Āpastamba recommends the snātaka to avoid all the mistakes like anger, etc. which tend to burn (= hurt) animate beings.244 This rule is repeated from the introduction to the chapter on penances where it is given in full. It is based on the Ātmantheory and can be compared with Manu's opinion regarding the knowledge of the Self. We shall return to it in the context of the penances (below II 7).
C. Baudhāyana gives special rules for Brāhmaṇa-householders who are called sālīna living in a huť, yāyāvara 'wanderer', and cakracara 'circle-goer’,245 and who subject themselves to certain restrictions with regard to their means of subsistence. These modes of life might be looked upon as preliminary stages which finally end in vānaprastha, the life of a hermit in the forest; the tenth mode of life is actually called vānyā vrtti. For a man who has chosen any of these modes of life all worldly duties cease, such as teaching, sacrificing for others, accepting gifts, and performing sacrifices other than those specifically prescribed.
In the context of the rules of purification obligatory for these householders, two verses are quoted which state that the internal purification or that of the self (soul) of creatures consists in ahimsā (or ahimsana) 246
This shows that they had to abstain from injuring living beings. There is, however, one particular vịtti called pālanī protecting%247 or ahimsikā 'not injuring'. It consists in seeking to obtain from virtuous people husked rice or seeds.248 Husked rice and seeds are devoid of
244 Āp 1, 11, 31, 25 krodhādīmś ca bhūtadāhīyān doşān varjayet. - Cf. also 2, 2,
5, 13 sarva-bhūtaparīvādākrośāmś ca (varjayet). 245 Baudh 3, 1-2. That the sālīnas and yāyāvaras are grhasthas, and not 'Ermites'
and 'Vagants', as J. VARENNE, Mahā Nārāyana Upanişad (Paris 1960), II, 82, erroneously translates, appears from Vaikh 8,5. There the salīna is a householder who attends only to his own ritual duties, the yāyāvara one who also sacrifices for others and teaches the Veda. yāyāvara presumably means 'moving frequently about (in performing sacrifices for others)'. What Baudh is giving are the rules for householders who wish to follow
certain ascetic ways of life. Cf. also Baudh 2, 10, 17, 3. 246 Baudh 3, 1, 26 śrūyate dvividham saucam yac chiştaih paryupāsitam, bāhyam
nirlepanirgandham antaḥsaucam ahimsanam. 27 adbhiḥ śudhyanti gātrāņi buddhir jñānena sudhyati, ahimsayā ca bhūtātmā manaḥ satyena śudhyati. The latter verse also occurs among the general rules for purification (v. below
II 7). 247 HULTZSCH, in his second edition of the text, reads phalani. 248 Baudh 3, 2, 13 tuşavihīnāms tandulān icchati sajjanebhyo bījāni vā. tuşavihīna
refers probably to bījāni, too.
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