Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. Regarding the use of ekarAtra in the sense of ‘a (day and a) night,’ see above. The ‘last’ Bali-offering is that described below, Il, 2, 4, 5. 1g. ‘They say that the word “afterwards” is used in order to indicate that perfumes, garlands, and other (Upaéaras) must be offered between (the last two acts).’—Haradatta, 106 APASTAMBA. II, 2, 3. 16. (At the Vaisvadeva sacrifice) he shall offer the oblations with his hand, (throwing them) into the kitchen-fire or into the sacred (Grzhya)-fire, and reciting (each time one of) the first six Mantras (prescribed in the N4rayamt Upanishad). 17. He shall sprinkle water all around both times (before and after the oblations), as (has been declared) above. _ 18. In like manner water is sprinkled around once only after the performance of those Bali-offerings that are performed in one place. 19. (If a seasoning) has been prepared, (the Bali-offering should consist of rice) mixed with that seasoning. 20. With the seventh and eighth Mantras (Balis 16. It is a disputed point with the commentators whether every Brahmana may offer the Vaisvadeva in the common kitchen-fire, or those persons only who do not keep a sacred domestic fire. The six Mantras, which are given Taitt. Ar. X, 67, I, are: 1. Agnaye sviha, ‘to Agni sviha’; 2. Somaya svaha, ‘to Soma svaha’; 3. Visvebhyo devebhyad svah, ‘to all the gods svaha’; 4. Dhruvaya bhfmaya svah4, ‘to Dhruva Bhima svah4’; 5. Dhruvakshitaye svaha, ‘to Dhruvakshiti svaha’; 6. Afyutakshitaye svaha, ‘to Afyutakshiti svaha.’ Haradatta adds that some add a seventh formula, addressed to Agni svish/akrzt, ‘to the fire which causes the proper performance of the sacrifice,’ while others leave out the second Mantra and give that addressed to Agni svish/akrzt the sixth place. This latter is the order given in the Calcutta edition of the Taittiriya Aranyaka. 17. ‘Above, i.e. Grzhya-sfitra, I, 2, 3, 8. —Haradatta. The Mantras recited are: 1. at the first sprinkling, Adite ’numanyasva, ‘Aditi permit’; Anumate ’numanyasva, ‘ Anumati permit’; Sarasvaty anumanyasva, ‘Sarasvati permit’ ; Deva Savitat prasuva, ‘Divine Savitr? permit’; 2. at the second sprinkling, the same as above, anvamamsthah and prasdvih, ‘thou hast permitted,’ being substituted for anumanyasva and prasuva. 18. This Sfitra is a restriction of Sftra 15. 20. The first six offerings constitute the Devayag#a or Vaisva- TI, 2, 4. THE DUTIES OF A HOUSEHOLDER. 107 must be offered to Dharma and Adharma) behind the fire, and must be placed the one to the north of the other. 21, With the ninth (Mantra a Bali offered to the waters must be placed) near the water-vessel (in which the water for domestic purposes is kept). 22. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other.
222. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other. 23. With the following four (Mantras, Balis must be placed) in the north-eastern part of the house (and the one to the east of the other). Prasna II, Parata 2, Kuawona 4. 1. Near the bed (a Bali must be offered) with (a Mantra) addressed to Kama (Cupid). 2. On the door-sill (a Bali must be placed) with (a Mantra) addressed to Antariksha (the air). 3. With (the Mantra) that follows (in the Upanishad, he offers a Bali) near the door. deva, which is offered in the fire. Now follow the Bali-offerings, which are merely placed on the ground. ‘Behind the fire’ means ‘to the east of the fire’; for the sacrificer must face the east. 21. The Mantra is, Adbhyad svah4, ‘to the Waters svaha.’ 22. The Mantras are, OshadhivanaspatibhyaA svaha, ‘to the herbs and trees svaha’; Rakshodevaganebhyah svaha, ‘to the Rakshasas and the servants of the gods svaha.’ 23. These four Balis are sacred to the Grzhds, to the Avasanas, to the Avas4napatis, and to all creatures. 4.2. ‘Others explain dehali, “the door-sill,” to mean “the door-case.” ’—-Haradatta. 3. ‘Others explain apidhana, “the panels of the door,” to mean “the bolt of the door.”’—Haradatta. The offering is made to Nama, ‘the name, or essence of things.’ 108 APASTAMBA. II, 2, 4. 4. With the following (ten Mantras, addressed to Earth, Air, Heaven, Sun, Moon, the Constellations, Indra, Brzhaspati, Pragdpati, and Brahman, he offers ten Balis, each following one to the east of the preceding one), in (the part of the house called) the seat of Brahman. 5. He shall offer to the south (of the Balis offered before, a Bali) with a Mantra addressed to the Manes; his sacrificial cord shall be suspended over the right shoulder, and the (palm of his right hand: shall be turned upwards and) inclined to the right. 6. To the north (of the Bali given to the Manes, a Bali shall be offered) to Rudra, in the same manner as to the (other) gods. 7. The sprinkling with water (which precedes and follows the oblation) of these two (Balis, takes place) separately, on account of the difference of the rule (for each case). 4. Haradatta gives two explanations of the word Brahmasadana, ‘the seat of Brahman.’ According to some, it is an architectural term, designating the centre of the house; according to others, it denotes the place where, at the time of the burnt-oblations, the Brahman or superintending priest is seated, i.e. a spot to the south of the sacred fire. 5. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and forefinger. That part of the palm is, therefore, sometimes called ‘the tirtha sacred to the Manes.’ See Manu II, 39.
3a spot to the south of the sacred fire. 5. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and forefinger. That part of the palm is, therefore, sometimes called ‘the tirtha sacred to the Manes.’ See Manu II, 39. 6. ‘That is to say, the sacrificial cord shall: not be suspended over the right shoulder, nor shall the Bali be thrown out between the thumb and forefinger.’-—Haradatta. 7. In sprinkling around an offering to the gods, the sacrificer turns his right hand towards the oblation and pours out the water, beginning in the south and ending in the east. In sprinkling around an offering to the Manes, exactly the opposite order is to be followed. II, 2, 4. THE DUTIES OF A HOUSEHOLDER. 10g 8. At night only he shall offer (the Bali to the goblins), throwing it into the air and reciting the last (Mantra). 9. He who devoutly offers those (above-described Balis and Homas), according to the rules, (obtains) eternal bliss in heaven and prosperity. 10. And (after the Balis have been performed, a portion of the food) must first be given as alms. 11. He shall give food to his guests first, 12. And to infants, old or sick people, female (relations, and) pregnant women. 13. The master (of the house) and his wife shall not refuse a man who asks for food at the time (when the Vaisvadeva offering has been performed). 14. If there is no food, earth, water, grass, and a kind word, indeed, never fail in the house of a good man. Thus (say those who know the law). 8. At night, i.e. before the evening meal. The Mantra is, ‘To those beings which, being servants of Vituda, roam about day and night, desiring a Bali-offering, I offer this Bali, desirous of prosperity. May the Lord of prosperity grant me prosperity, svaha.’ Haradatta adds, that according to another commentator, no other Bali but this is to be offered in the evening, and that some modify the Mantra for each occasion, offering the Bali in the morning to ‘the Bhfttas that roam about during the day,’ and in the evening ‘to the night-walkers.’ Compare for the whole section Manu III, 90-92; YAg#. I, 102-104. to. Manu ITI, 94 seq. 1x. Manu III, 115; Yaga. I, 105. 12, Manu III, 114; Yag#. I, 105. 14. Manu III, 101; Y4g#. I, 107. As read in the text, the first line of the verse has one syllable in excess. This irregularity would disappear if trzn4, the Vedic form of the nom. acc. plural, were read for trm4ni, and it seems to me not improbable that trirani is a correction made by a Pandit who valued grammatical correctness higher than correctness of metre. 1IO APASTAMBA. II, 2, 4. 15. Endless worlds are the portion (of those householders and wives) who act thus. , 16. To a Brahmama who has not studiéd the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour). 17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. Regarding the use of ekarAtra in the sense of ‘a (day and a) night,’ see above. The ‘last’ Bali-offering is that described below, Il, 2, 4, 5. 1g. ‘They say that the word “afterwards” is used in order to indicate that perfumes, garlands, and other (Upaéaras) must be offered between (the last two acts).’—Haradatta, 106 APASTAMBA. II, 2, 3. 16. (At the Vaisvadeva sacrifice) he shall offer the oblations with his hand, (throwing them) into the kitchen-fire or into the sacred (Grzhya)-fire, and reciting (each time one of) the first six Mantras (prescribed in the N4rayamt Upanishad). 17. He shall sprinkle water all around both times (before and after the oblations), as (has been declared) above. _ 18. In like manner water is sprinkled around once only after the performance of those Bali-offerings that are performed in one place. 19. (If a seasoning) has been prepared, (the Bali-offering should consist of rice) mixed with that seasoning. 20. With the seventh and eighth Mantras (Balis 16. It is a disputed point with the commentators whether every Brahmana may offer the Vaisvadeva in the common kitchen-fire, or those persons only who do not keep a sacred domestic fire. The six Mantras, which are given Taitt. Ar. X, 67, I, are: 1. Agnaye sviha, ‘to Agni sviha’; 2. Somaya svaha, ‘to Soma svaha’; 3. Visvebhyo devebhyad svah, ‘to all the gods svaha’; 4. Dhruvaya bhfmaya svah4, ‘to Dhruva Bhima svah4’; 5. Dhruvakshitaye svaha, ‘to Dhruvakshiti svaha’; 6. Afyutakshitaye svaha, ‘to Afyutakshiti svaha.’ Haradatta adds that some add a seventh formula, addressed to Agni svish/akrzt, ‘to the fire which causes the proper performance of the sacrifice,’ while others leave out the second Mantra and give that addressed to Agni svish/akrzt the sixth place. This latter is the order given in the Calcutta edition of the Taittiriya Aranyaka. 17. ‘Above, i.e. Grzhya-sfitra, I, 2, 3, 8. —Haradatta. The Mantras recited are: 1. at the first sprinkling, Adite ’numanyasva, ‘Aditi permit’; Anumate ’numanyasva, ‘ Anumati permit’; Sarasvaty anumanyasva, ‘Sarasvati permit’ ; Deva Savitat prasuva, ‘Divine Savitr? permit’; 2. at the second sprinkling, the same as above, anvamamsthah and prasdvih, ‘thou hast permitted,’ being substituted for anumanyasva and prasuva. 18. This Sfitra is a restriction of Sftra 15. 20. The first six offerings constitute the Devayag#a or Vaisva- TI, 2, 4. THE DUTIES OF A HOUSEHOLDER. 107 must be offered to Dharma and Adharma) behind the fire, and must be placed the one to the north of the other. 21, With the ninth (Mantra a Bali offered to the waters must be placed) near the water-vessel (in which the water for domestic purposes is kept). 22. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other.
222. With the tenth and eleventh (Mantras, Balis, offered to the herbs and trees and to Rakshodevagana, must be placed) in the centre of the house, and the one to the east of the other. 23. With the following four (Mantras, Balis must be placed) in the north-eastern part of the house (and the one to the east of the other). Prasna II, Parata 2, Kuawona 4. 1. Near the bed (a Bali must be offered) with (a Mantra) addressed to Kama (Cupid). 2. On the door-sill (a Bali must be placed) with (a Mantra) addressed to Antariksha (the air). 3. With (the Mantra) that follows (in the Upanishad, he offers a Bali) near the door. deva, which is offered in the fire. Now follow the Bali-offerings, which are merely placed on the ground. ‘Behind the fire’ means ‘to the east of the fire’; for the sacrificer must face the east. 21. The Mantra is, Adbhyad svah4, ‘to the Waters svaha.’ 22. The Mantras are, OshadhivanaspatibhyaA svaha, ‘to the herbs and trees svaha’; Rakshodevaganebhyah svaha, ‘to the Rakshasas and the servants of the gods svaha.’ 23. These four Balis are sacred to the Grzhds, to the Avasanas, to the Avas4napatis, and to all creatures. 4.2. ‘Others explain dehali, “the door-sill,” to mean “the door-case.” ’—-Haradatta. 3. ‘Others explain apidhana, “the panels of the door,” to mean “the bolt of the door.”’—Haradatta. The offering is made to Nama, ‘the name, or essence of things.’ 108 APASTAMBA. II, 2, 4. 4. With the following (ten Mantras, addressed to Earth, Air, Heaven, Sun, Moon, the Constellations, Indra, Brzhaspati, Pragdpati, and Brahman, he offers ten Balis, each following one to the east of the preceding one), in (the part of the house called) the seat of Brahman. 5. He shall offer to the south (of the Balis offered before, a Bali) with a Mantra addressed to the Manes; his sacrificial cord shall be suspended over the right shoulder, and the (palm of his right hand: shall be turned upwards and) inclined to the right. 6. To the north (of the Bali given to the Manes, a Bali shall be offered) to Rudra, in the same manner as to the (other) gods. 7. The sprinkling with water (which precedes and follows the oblation) of these two (Balis, takes place) separately, on account of the difference of the rule (for each case). 4. Haradatta gives two explanations of the word Brahmasadana, ‘the seat of Brahman.’ According to some, it is an architectural term, designating the centre of the house; according to others, it denotes the place where, at the time of the burnt-oblations, the Brahman or superintending priest is seated, i.e. a spot to the south of the sacred fire. 5. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and forefinger. That part of the palm is, therefore, sometimes called ‘the tirtha sacred to the Manes.’ See Manu II, 39.
3a spot to the south of the sacred fire. 5. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and forefinger. That part of the palm is, therefore, sometimes called ‘the tirtha sacred to the Manes.’ See Manu II, 39. 6. ‘That is to say, the sacrificial cord shall: not be suspended over the right shoulder, nor shall the Bali be thrown out between the thumb and forefinger.’-—Haradatta. 7. In sprinkling around an offering to the gods, the sacrificer turns his right hand towards the oblation and pours out the water, beginning in the south and ending in the east. In sprinkling around an offering to the Manes, exactly the opposite order is to be followed. II, 2, 4. THE DUTIES OF A HOUSEHOLDER. 10g 8. At night only he shall offer (the Bali to the goblins), throwing it into the air and reciting the last (Mantra). 9. He who devoutly offers those (above-described Balis and Homas), according to the rules, (obtains) eternal bliss in heaven and prosperity. 10. And (after the Balis have been performed, a portion of the food) must first be given as alms. 11. He shall give food to his guests first, 12. And to infants, old or sick people, female (relations, and) pregnant women. 13. The master (of the house) and his wife shall not refuse a man who asks for food at the time (when the Vaisvadeva offering has been performed). 14. If there is no food, earth, water, grass, and a kind word, indeed, never fail in the house of a good man. Thus (say those who know the law). 8. At night, i.e. before the evening meal. The Mantra is, ‘To those beings which, being servants of Vituda, roam about day and night, desiring a Bali-offering, I offer this Bali, desirous of prosperity. May the Lord of prosperity grant me prosperity, svaha.’ Haradatta adds, that according to another commentator, no other Bali but this is to be offered in the evening, and that some modify the Mantra for each occasion, offering the Bali in the morning to ‘the Bhfttas that roam about during the day,’ and in the evening ‘to the night-walkers.’ Compare for the whole section Manu III, 90-92; YAg#. I, 102-104. to. Manu ITI, 94 seq. 1x. Manu III, 115; Yaga. I, 105. 12, Manu III, 114; Yag#. I, 105. 14. Manu III, 101; Y4g#. I, 107. As read in the text, the first line of the verse has one syllable in excess. This irregularity would disappear if trzn4, the Vedic form of the nom. acc. plural, were read for trm4ni, and it seems to me not improbable that trirani is a correction made by a Pandit who valued grammatical correctness higher than correctness of metre. 1IO APASTAMBA. II, 2, 4. 15. Endless worlds are the portion (of those householders and wives) who act thus. , 16. To a Brahmama who has not studiéd the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour). 17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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