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One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
118. If (any) impure (substance) is thrown (into the sacrificial fire) let him place (the two Arazis one) on (the other), produce fire by friction, (and offer) a Pavam4neshiéi. 19. If (the rules regarding) purity, the proper place, the mantras, the series of actions, the object, the materials, (their) consecration, and the proper time are conflicting, each earlier-named (point) is more important (than the following ones). Prasna I, ApuyAyva 7, KawoixA 15. 1. The sacred fires (shall be) approached from the north, 2. (And be) left in the same manner. 3. The contrary (proceeding should be adopted at sacrifices offered) to the manes. grain; a preparation of milk, i.e. curd of two-milk whey (Amiksh4), if these are blemished by the fault of men, and that (blemish must have been caused by) the touch of an impure (person, usshishta) only.’—Govinda. 17. ‘And that must be done in such a manner that the oil and the clarified butter are not lost.’——Govinda. 18. ‘Any impure substance, i.e. urine, ordure, and the like.’ — Govinda. 19. Avrit,‘the series of actions,’ i.e. the growth (pramsubhiva) of the ceremonial (prayoga).—Govinda. 15. 1. MAnava Srauta SftraI,1,1, and Kumérila thereon in Professor Goldstiicker’s lithographed copy and Katy4yana Srauta Sfitra I, 8, 24. See also Professor Haug’s map of ‘the sacrificial compound,’ Aitareya-brahmaza, vol. i. 3. I.e. the entrance and exit are to be made to the south of the fires, I, 7, 15. PURIFICATION AT SACRIFICES. 193 4. Let him wash that which has been touched with (his) foot. 5. Let him touch water, in case he touches his body or the hem (of his garment). 6. Likewise (let him touch water) after cutting, splitting, digging or removing (anything, or offering oblations) to the manes, to the R4kshasas, to Nirvzti, to Rudra, (and after performing sacrifices) intended as spells (against enemies). 7. Let him not turn round himself a sacrificial implement (the use of) which is accompanied by the recitation of mantras. 8. (For) the sacrificial implements (are) more ‘nearly (connected with the sacrifice), 9. The priests, more remotely. 10. The sacrificer and his wife are even nearer than the priests. 11. After the sacrificial implements (follows) the clarified butter, after the clarified butter the sacrificial viands, after the sacrificial viands the animal to be slain, after the animal the Soma, after the Soma the sacred fires. 5. Govinda explains siz, ‘the hem of the garment,’ by the garment wrapped round the loins (parihitam vasah). 4. The meaning is that the priest must hold the sacrificial implements, such as the srué and sruva ladles, between himself and the fires, and not place himself between them and the fires (4tmano bahir na kfryat agner antarah svayam na bhaved iti yavat). 8. ‘He gives the reason for that (rule), “For the sacrificial implements (are) nearer” than the priests, that must be understood.’—Govinda.
28. ‘He gives the reason for that (rule), “For the sacrificial implements (are) nearer” than the priests, that must be understood.’—Govinda. 10. ‘For they obtain the reward of the sacrifice. The instances (referring) to those two are the Vaisarganas and the Dakshizas’— Govinda. 11. Katydyana Srauta Sftra I, 8,31. ‘If the space on the [14] oO 194 BAUDHAYANA. I, 7 15. 12. If there is work for them, the priests shall not turn away from the sacred fires. 13. If he faces the east, let him turn towards his right shoulder, . 14. If he faces the west, towards the left. 15. The entrance to the sacrificial (enclosure lies) between the AKAtvdla and the Utkara, 16. (When one comes) from the KAtvala, (it lies between) the Ahavantya fire and the Utkara. 17. The officiating (priests), the sacrificer, and his wife shall enter by that (road), 18. As long as the sacrificial rite is not completed. 19. When it has been finished (they shall) pass to and fro on the side where there is no Utkara (i.e. on the western side of the enclosure). Uttaravedi and the rest is confined, the Soma is made ready immediately after the fire, after that the meat and so forth, after that the grain for the sacrificial cakes, then the clarified butter, and after that the spoons called sruva, srué, and so forth.’—Govinda. 12, ‘It is indicated hereby that, if there is work (to be done) there, they shall not turn away from the sacred fires except in cases of absolute necessity.’—Govinda. 13. ‘This rule (refers to the case) when he walks with the sacred fires. It must be understood that he shall not turn his back on the fires.’ —Govinda. 14. ‘This rule (is to be interpreted) in the same manner (as the preceding one). Or it is prescribed by these two Sfitras that the men engaged (in the sacrifice) shall go out, turning their right hand towards (the fires).’—Govinda. 15. Katy4yana Srauta Sfttra V, 1, 11. 16. I read with the MSS. of the text ‘44tvalad ahavantyotkarau.’ The two copies of the commentary give Aatv4lak 4havaniyotkarau. Govinda says that the words antareaa tirtham must be understood. For the position of the Xatvala and the Utkara, see Professor Haug’s map, where the road of the priests is also marked, though somewhat differently. T, 7, 15> PURIFICATION AT SACRIFICES, 195 20. Let him not put on the fire logs or Samidhs which have not been sprinkled (with water), 21. The Brahman (priest) and the sacrificer shall enter in front of the Ahavantya fire. 22. Some (declare that they shall enter) behind the Ahavantya fire, 23. The seat of the Brahman (priest is situated) to the south of the Ahavantya fire, (that) of the sacrificer to the west of him. 24. (The seat) of the Hotz (priest is situated) to the north of the northern Srowi (of the Vedi), 25. (That) of the Agntdhra priest near the Utkara, 26. (That) of the (sacrificer’s) wife behind the Garhapatya fire. 27. He scatters Darbha grass on these (seats) as often as (they are used).
324. (The seat) of the Hotz (priest is situated) to the north of the northern Srowi (of the Vedi), 25. (That) of the Agntdhra priest near the Utkara, 26. (That) of the (sacrificer’s) wife behind the Garhapatya fire. 27. He scatters Darbha grass on these (seats) as often as (they are used). 28. A vessel filled with water, for the purpose of sipping, shall be appropriated to (the use of) each (person). 29. He who has been initiated (to the performance of a sacrifice shall) keep the (following) vows : 30. Let him not proclaim the guilt of other men; let him not become angry; let him not weep; let him not look at urine and ordure. 31. If he has looked at any unclean (substance), he mutters (the verse), ‘ Unrestrained is the internal 23. For the seats of the priests and the other persons named in this and the following rules, see Professor Haug’s plan, and Dr. Hillebrandt’s Altindische Neu und Vollmondopfer, p. 190. 24. ‘The northern Sroni of the Vedi, i.e. the north-western corner of the Vedi.’—Govinda. 31. Taittirtya Samhita ITI, 1, 1,2, where the rule also is given. M. alone adds another Sfitra, the text of which is corrupt. But it ended with the mantra undatir balam dhatta, &c. Taitt. S. ibid. 3. . O 2 196 BAUDHAYANA., I, 8, 16. organ, wretched (my) eye-sight ; the sun is the chief of the (heavenly) lights; O Diksha, do not forsake me!’ Prasna I, ApuyAya 8, Kawn1kA 16. f 1. There are four castes (vara, viz.) Brahmazas, | K { r t shatriyas, Vaisyas, and Sddras. 2. (Males) belonging to them (may take) wives [ according to the order of the castes, (viz.) a Brah- | maza four, | 3, A Kshatriya three, | 4. A Vaisya two, | 5. A Sddra one. 6. Sons begotten on (wives) of equal or of the , next lower castes (are called) Savarvas (of equal caste). 7. (Those born) of (wives) of the second or third lower castes (become) Ambash¢sas, Ugras, and Nishadas. 8. Of females wedded in the inverse order of the castes (are born) Ayogavas, MaAgadhas, Vaizas, Kshattvzs, Pulkasas, Kukku¢akas, Vaidehakas, and Kandalas. 9. An Ambash¢ka (begets) on a female of the first (caste) a Svapaka, to. An Ugra on a female of the second (caste) a Vaina, 11. A Nishdda on a female of the third (caste) a Pulkasa. 16. 1. Vasish/ha II, 1. 2-5. Vasishha I, 24-25. 6. Gautama IV, 16. 4. Vasish‘ha XVIII, 8. 8-12. Vasishéha XVIII, 1-6; Gautama IV, 17-21. Inthe I.O. copy of the commentary there is a break, which extends from Sftra 8 to the beginning of Adhy4ya 10. T, 9) 17 CASTES. 197 12. In the contrary case a Kukku/aka (is pro- duced). 16. Now they quote also (the following verse): ‘But those sons whom an uninitiated man begets, the wise call Vratyas, who are excluded from the Savitrt; (that is a rule which refers) in an equal manner to the three (highest) castes.’ Prasna I, ApHuyAya 9, Kawp1KA 17,
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.
118. If (any) impure (substance) is thrown (into the sacrificial fire) let him place (the two Arazis one) on (the other), produce fire by friction, (and offer) a Pavam4neshiéi. 19. If (the rules regarding) purity, the proper place, the mantras, the series of actions, the object, the materials, (their) consecration, and the proper time are conflicting, each earlier-named (point) is more important (than the following ones). Prasna I, ApuyAyva 7, KawoixA 15. 1. The sacred fires (shall be) approached from the north, 2. (And be) left in the same manner. 3. The contrary (proceeding should be adopted at sacrifices offered) to the manes. grain; a preparation of milk, i.e. curd of two-milk whey (Amiksh4), if these are blemished by the fault of men, and that (blemish must have been caused by) the touch of an impure (person, usshishta) only.’—Govinda. 17. ‘And that must be done in such a manner that the oil and the clarified butter are not lost.’——Govinda. 18. ‘Any impure substance, i.e. urine, ordure, and the like.’ — Govinda. 19. Avrit,‘the series of actions,’ i.e. the growth (pramsubhiva) of the ceremonial (prayoga).—Govinda. 15. 1. MAnava Srauta SftraI,1,1, and Kumérila thereon in Professor Goldstiicker’s lithographed copy and Katy4yana Srauta Sfitra I, 8, 24. See also Professor Haug’s map of ‘the sacrificial compound,’ Aitareya-brahmaza, vol. i. 3. I.e. the entrance and exit are to be made to the south of the fires, I, 7, 15. PURIFICATION AT SACRIFICES. 193 4. Let him wash that which has been touched with (his) foot. 5. Let him touch water, in case he touches his body or the hem (of his garment). 6. Likewise (let him touch water) after cutting, splitting, digging or removing (anything, or offering oblations) to the manes, to the R4kshasas, to Nirvzti, to Rudra, (and after performing sacrifices) intended as spells (against enemies). 7. Let him not turn round himself a sacrificial implement (the use of) which is accompanied by the recitation of mantras. 8. (For) the sacrificial implements (are) more ‘nearly (connected with the sacrifice), 9. The priests, more remotely. 10. The sacrificer and his wife are even nearer than the priests. 11. After the sacrificial implements (follows) the clarified butter, after the clarified butter the sacrificial viands, after the sacrificial viands the animal to be slain, after the animal the Soma, after the Soma the sacred fires. 5. Govinda explains siz, ‘the hem of the garment,’ by the garment wrapped round the loins (parihitam vasah). 4. The meaning is that the priest must hold the sacrificial implements, such as the srué and sruva ladles, between himself and the fires, and not place himself between them and the fires (4tmano bahir na kfryat agner antarah svayam na bhaved iti yavat). 8. ‘He gives the reason for that (rule), “For the sacrificial implements (are) nearer” than the priests, that must be understood.’—Govinda.
28. ‘He gives the reason for that (rule), “For the sacrificial implements (are) nearer” than the priests, that must be understood.’—Govinda. 10. ‘For they obtain the reward of the sacrifice. The instances (referring) to those two are the Vaisarganas and the Dakshizas’— Govinda. 11. Katydyana Srauta Sftra I, 8,31. ‘If the space on the [14] oO 194 BAUDHAYANA. I, 7 15. 12. If there is work for them, the priests shall not turn away from the sacred fires. 13. If he faces the east, let him turn towards his right shoulder, . 14. If he faces the west, towards the left. 15. The entrance to the sacrificial (enclosure lies) between the AKAtvdla and the Utkara, 16. (When one comes) from the KAtvala, (it lies between) the Ahavantya fire and the Utkara. 17. The officiating (priests), the sacrificer, and his wife shall enter by that (road), 18. As long as the sacrificial rite is not completed. 19. When it has been finished (they shall) pass to and fro on the side where there is no Utkara (i.e. on the western side of the enclosure). Uttaravedi and the rest is confined, the Soma is made ready immediately after the fire, after that the meat and so forth, after that the grain for the sacrificial cakes, then the clarified butter, and after that the spoons called sruva, srué, and so forth.’—Govinda. 12, ‘It is indicated hereby that, if there is work (to be done) there, they shall not turn away from the sacred fires except in cases of absolute necessity.’—Govinda. 13. ‘This rule (refers to the case) when he walks with the sacred fires. It must be understood that he shall not turn his back on the fires.’ —Govinda. 14. ‘This rule (is to be interpreted) in the same manner (as the preceding one). Or it is prescribed by these two Sfitras that the men engaged (in the sacrifice) shall go out, turning their right hand towards (the fires).’—Govinda. 15. Katy4yana Srauta Sfttra V, 1, 11. 16. I read with the MSS. of the text ‘44tvalad ahavantyotkarau.’ The two copies of the commentary give Aatv4lak 4havaniyotkarau. Govinda says that the words antareaa tirtham must be understood. For the position of the Xatvala and the Utkara, see Professor Haug’s map, where the road of the priests is also marked, though somewhat differently. T, 7, 15> PURIFICATION AT SACRIFICES, 195 20. Let him not put on the fire logs or Samidhs which have not been sprinkled (with water), 21. The Brahman (priest) and the sacrificer shall enter in front of the Ahavantya fire. 22. Some (declare that they shall enter) behind the Ahavantya fire, 23. The seat of the Brahman (priest is situated) to the south of the Ahavantya fire, (that) of the sacrificer to the west of him. 24. (The seat) of the Hotz (priest is situated) to the north of the northern Srowi (of the Vedi), 25. (That) of the Agntdhra priest near the Utkara, 26. (That) of the (sacrificer’s) wife behind the Garhapatya fire. 27. He scatters Darbha grass on these (seats) as often as (they are used).
324. (The seat) of the Hotz (priest is situated) to the north of the northern Srowi (of the Vedi), 25. (That) of the Agntdhra priest near the Utkara, 26. (That) of the (sacrificer’s) wife behind the Garhapatya fire. 27. He scatters Darbha grass on these (seats) as often as (they are used). 28. A vessel filled with water, for the purpose of sipping, shall be appropriated to (the use of) each (person). 29. He who has been initiated (to the performance of a sacrifice shall) keep the (following) vows : 30. Let him not proclaim the guilt of other men; let him not become angry; let him not weep; let him not look at urine and ordure. 31. If he has looked at any unclean (substance), he mutters (the verse), ‘ Unrestrained is the internal 23. For the seats of the priests and the other persons named in this and the following rules, see Professor Haug’s plan, and Dr. Hillebrandt’s Altindische Neu und Vollmondopfer, p. 190. 24. ‘The northern Sroni of the Vedi, i.e. the north-western corner of the Vedi.’—Govinda. 31. Taittirtya Samhita ITI, 1, 1,2, where the rule also is given. M. alone adds another Sfitra, the text of which is corrupt. But it ended with the mantra undatir balam dhatta, &c. Taitt. S. ibid. 3. . O 2 196 BAUDHAYANA., I, 8, 16. organ, wretched (my) eye-sight ; the sun is the chief of the (heavenly) lights; O Diksha, do not forsake me!’ Prasna I, ApuyAya 8, Kawn1kA 16. f 1. There are four castes (vara, viz.) Brahmazas, | K { r t shatriyas, Vaisyas, and Sddras. 2. (Males) belonging to them (may take) wives [ according to the order of the castes, (viz.) a Brah- | maza four, | 3, A Kshatriya three, | 4. A Vaisya two, | 5. A Sddra one. 6. Sons begotten on (wives) of equal or of the , next lower castes (are called) Savarvas (of equal caste). 7. (Those born) of (wives) of the second or third lower castes (become) Ambash¢sas, Ugras, and Nishadas. 8. Of females wedded in the inverse order of the castes (are born) Ayogavas, MaAgadhas, Vaizas, Kshattvzs, Pulkasas, Kukku¢akas, Vaidehakas, and Kandalas. 9. An Ambash¢ka (begets) on a female of the first (caste) a Svapaka, to. An Ugra on a female of the second (caste) a Vaina, 11. A Nishdda on a female of the third (caste) a Pulkasa. 16. 1. Vasish/ha II, 1. 2-5. Vasishha I, 24-25. 6. Gautama IV, 16. 4. Vasish‘ha XVIII, 8. 8-12. Vasishéha XVIII, 1-6; Gautama IV, 17-21. Inthe I.O. copy of the commentary there is a break, which extends from Sftra 8 to the beginning of Adhy4ya 10. T, 9) 17 CASTES. 197 12. In the contrary case a Kukku/aka (is pro- duced). 16. Now they quote also (the following verse): ‘But those sons whom an uninitiated man begets, the wise call Vratyas, who are excluded from the Savitrt; (that is a rule which refers) in an equal manner to the three (highest) castes.’ Prasna I, ApHuyAya 9, Kawp1KA 17,
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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