Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Except when he performs a penance. In the case of a penance that (fasting) is the rule. 11. Now they quote also (the following verses) : ‘He who never eats between the morning and the evening meals, (obtains the same reward as he who) constantly fasts.’ 12. ‘As in case one obtains no materials (for the sacrifice), one must mutter the sacred texts to be recited at the Agnihotra, offered in the three fires, even so one should mutter the texts to be recited at the PrazAgnihotra, when one is prevented from dining.’ 13. ‘He who acts thus, will become one with Brahman.’ Thus spake Pragdpati (the lord of created beings). Prasna II, ApuyAya 8, KaworkA 14. 1. The offering to the manes secures long life and heaven, is worthy of praise and a rite ensuring prosperity. 2. Persons who sanctify the company are, a Trimadhu, a Triz4fiketa, a Trisuparza, one who keeps five fires, and one who knows the six Angas, one who performs the vow called Siras, one who knows the Gyesh¢sasaman, (and) a Snataka ; 3. On failure of these, one who knows the (texts called) Rahasya. 14. 1. Apastamba II, 7, 16, 1-2. 2. Apastamba Il, 7,17, 22; Vasish/4a III, 19. Govinda states that the Atharvavedins know the vow called Siras; see also Vasishtha XXVI, 12, and note. 3. Govinda says that persons acquainted with the Rahasyas or II, 8, 14. -SRADDHAS. 267 4. The Azk-verses, the Yagus-formulas, and the SAmans (give) lustre to a funeral offering. Therefore he may feed (on that occasion) even a Sapizda relation who (knows) those (texts). 5. Let him who feeds (Brahmamas at a funeral sacrifice) cause them to hear successively the Rakshoghna Samans, the Yagus-formulas (called) Svadhavat, the Azk-verses (called) Madhu, and the (texts called) Pavitras. 6. Having invited on the day before (the Sraddha), or just in the morning, virtuous, pure (men), such as Trimadhus, who know the Vedangas and the sacred texts, who are not related by marriage, nor members of the same family, nor connected through the Veda, at least three, (but always) an odd number, the (sacrificer) makes them sit down on prepared seats, covered with Darbha grass, facing the east or the north. 7. Then he offers to them water mixed with sesamum seed, adorns them with scents and garlands (and says), ‘I wish to offer oblations in the fire.’ Aranyakas are preferable to those mentioned in the preceding Sftra, and thus the order must be reversed. 4. Apastamba Il, 7,14, 5- 5. The texts on which the Rakshoghna Samans are based occur Sama-veda I, 1, 1, 3, 4-6; the Svadh4vat Yagus, Taitt. Brahmana I, 3,10, 2; the Madhu R&as, Rig-veda I, 90, 6; and the three Pavitras, Taitt. Brahmama I, 4, 8, 2.
24. Apastamba Il, 7,14, 5- 5. The texts on which the Rakshoghna Samans are based occur Sama-veda I, 1, 1, 3, 4-6; the Svadh4vat Yagus, Taitt. Brahmana I, 3,10, 2; the Madhu R&as, Rig-veda I, 90, 6; and the three Pavitras, Taitt. Brahmama I, 4, 8, 2. 6. Apastamba II, 7,14, 5. All the MSS., including those of the commentary, read yonigotramantrasambandhan instead of yonigotramantrasambandhan. But the explanation of gotrasambandhas by asagotraf shows still a faint trace of the former existence of the reading which I have restored conjecturally and translated. Its correctness is proved by the parallel passage of Apastamba. 7. Vishau LXXIII, 12-13; Manu III, 208-211. The Agnimukha 268 BAUDHAYANA. IT, 8, 14 When he has received permission (to do so), he heaps fuel on the sacred fire, scatters Kusa grass around it, performs (all the ceremonies) up to the end of the Agnimukha, and offers three burnt oblations of food only, (reciting the following texts): ‘To Soma, accompanied by the manes, Svaha!’ ‘To Yama, accompanied by the Angiras and. by the manes, Svaha!’ ‘To Agni, who carries the offerings to the manes, who causes sacrifices to be well performed, Svaha !’ 8. He shall make these three oblations with food only which has been sprinkled with the remainder of the (clarified butter). 9. Let him give a cake of food to the birds. 10. For it is declared in the Veda, ‘The manes roam about in the shape of birds.’ 11. Next he touches the (other food) with his hand and with the thumb, 12. (And recites the following texts): ‘ Fire sees thee, who art co-extensive with the earth, the Azkverses are thy greatness, lest the gift be in vain; the earth is the vessel for thee, the sky the cover; I offer thee in the mouth of Brahman, I offer thee in the Praza and the Apdna of learned Brahmazas; thou art imperishable, mayest thou never fail to (the manes of our) fathers yonder, in the other world.’ ‘Air hears thee, who art co-extensive with the middle sphere, is a term denoting all the preliminaries which precede the Pradhanahoma of a ceremony. The Dekhan and Gugaraét MSS. read 4gyasya instead of annasyaiva. 8. Clarified butter is necessary for the rites included in the Agnimukha. 12. The Mantras are addressed to the food which is to be offered. II, 8, 1g. SRADDHAS. 269 the Yagus-formulas are thy greatness, lest the gift be in vain; the earth is the vessel for thee, the sky the cover; .... mayest thou never fail to the (manes of our) grandfathers yonder, in the other world.’ ‘The sun reveals thee, who art co-extensive with the sky, the Sdmans are thy greatness, lest the gift be in vain; .... mayest thou never fail to the (manes of our) great-grandfathers yonder, in the other world.’ Prasna II, ApuyAya 8, KawoiKA 15. 1. Now indeed (that) happens (also which the following verses teach): 2. ‘Let him sprinkle that food with the remainder of the burnt oblations. But what is given without (touching it with) the thumb does not gladden the manes.’
31. Now indeed (that) happens (also which the following verses teach): 2. ‘Let him sprinkle that food with the remainder of the burnt oblations. But what is given without (touching it with) the thumb does not gladden the manes.’ 3. ‘The malevolent Asuras seek an opportunity (to snatch away) that food intended for the manes, which is not supported with both hands.’ 4. ‘The YAtudhanas and Pisd&as, who receive no share, steal the food if sesamum grains are not scattered (on the seats of the guests), and the Asuras (take it) if (the host) is under the sway of anger.’ 5. ‘Ifa person dressed in reddish clothes mutters prayers, offers burnt oblations, or receives gifts, the sacrificial viands, offered at sacrifices to the gods or to the manes, do not reach the deities.’ 15. 2. Manu III, 215. See also above, II, 8, 14, ro. 3. Vasishfha XI, 25. 4. Vishnu LXXIII, 11; Manu III, 229. 5. Govinda states that the rule is intended to teach that the sacrificer and the guests at a Sraddha must be dressed in white, 270 BAUDHAYANA. IT, 8, 15. 6. ‘If gifts are given or received without (touching them with) the thumb and, if one sips water standing, (the performer of the act) is not benefited thereby.’ 7. At the beginning and at the end (of a Sraddha) water must be given (to the guests). 8. In every case the muttering (of sacred texts) and the other (necessary acts must be performed) according to the rule. 9. The remaining (rules) have been prescribed (in the section) on the burnt oblations on Ashéak& (days). 10. ‘He shall feed two (Brahmamas) at the offering to the gods and three at the offering to the manes, or a single man on either occasion. Even a very wealthy man. shall not be anxious (to entertain) a large company.’ 11. ‘A large company destroys these five (advantages), the respectful treatment (of the invited guests, the propriety of) time and place, purity and (the selection of) virtuous Brahmaza (guests); therefore he shall not invite (a large number).’ 12. ‘In front (feed) the fathers of the (sacrificer), to the left the grandfathers, to the right the greatgrandfathers, and at the back those who pare off (portions) from the cakes,’ and that ascetics are not to be invited. But see Vasish¢sa XI, 17, 34- 4. Vishnu LXXIII, 12, 27, and above, II, 8, 14, 6. 9. Baudhayana Grchya-sftra II, 17, 18. 10-11, Vasishéha XI, 27-28. 12. In the beginning of the verse I read with M. and the I. O. copy of the commentary urasta pitaras tasya, and in the end with the Dekhan and Gugarat MSS. pindatakshaka#. M. reads pindatarkya, and the copies of the commentary pindodakas. Both these II, 9, 16. THE PROCREATION OF SONS. 271 Prasna II, ApuyAya 9, KawoikA 16. 1. (Now follows some) advice for him who is desirous of offspring. 2. The two Asvins have declared, that fame is gained by the procreation (of sons);
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.
1Except when he performs a penance. In the case of a penance that (fasting) is the rule. 11. Now they quote also (the following verses) : ‘He who never eats between the morning and the evening meals, (obtains the same reward as he who) constantly fasts.’ 12. ‘As in case one obtains no materials (for the sacrifice), one must mutter the sacred texts to be recited at the Agnihotra, offered in the three fires, even so one should mutter the texts to be recited at the PrazAgnihotra, when one is prevented from dining.’ 13. ‘He who acts thus, will become one with Brahman.’ Thus spake Pragdpati (the lord of created beings). Prasna II, ApuyAya 8, KaworkA 14. 1. The offering to the manes secures long life and heaven, is worthy of praise and a rite ensuring prosperity. 2. Persons who sanctify the company are, a Trimadhu, a Triz4fiketa, a Trisuparza, one who keeps five fires, and one who knows the six Angas, one who performs the vow called Siras, one who knows the Gyesh¢sasaman, (and) a Snataka ; 3. On failure of these, one who knows the (texts called) Rahasya. 14. 1. Apastamba II, 7, 16, 1-2. 2. Apastamba Il, 7,17, 22; Vasish/4a III, 19. Govinda states that the Atharvavedins know the vow called Siras; see also Vasishtha XXVI, 12, and note. 3. Govinda says that persons acquainted with the Rahasyas or II, 8, 14. -SRADDHAS. 267 4. The Azk-verses, the Yagus-formulas, and the SAmans (give) lustre to a funeral offering. Therefore he may feed (on that occasion) even a Sapizda relation who (knows) those (texts). 5. Let him who feeds (Brahmamas at a funeral sacrifice) cause them to hear successively the Rakshoghna Samans, the Yagus-formulas (called) Svadhavat, the Azk-verses (called) Madhu, and the (texts called) Pavitras. 6. Having invited on the day before (the Sraddha), or just in the morning, virtuous, pure (men), such as Trimadhus, who know the Vedangas and the sacred texts, who are not related by marriage, nor members of the same family, nor connected through the Veda, at least three, (but always) an odd number, the (sacrificer) makes them sit down on prepared seats, covered with Darbha grass, facing the east or the north. 7. Then he offers to them water mixed with sesamum seed, adorns them with scents and garlands (and says), ‘I wish to offer oblations in the fire.’ Aranyakas are preferable to those mentioned in the preceding Sftra, and thus the order must be reversed. 4. Apastamba Il, 7,14, 5- 5. The texts on which the Rakshoghna Samans are based occur Sama-veda I, 1, 1, 3, 4-6; the Svadh4vat Yagus, Taitt. Brahmana I, 3,10, 2; the Madhu R&as, Rig-veda I, 90, 6; and the three Pavitras, Taitt. Brahmama I, 4, 8, 2.
24. Apastamba Il, 7,14, 5- 5. The texts on which the Rakshoghna Samans are based occur Sama-veda I, 1, 1, 3, 4-6; the Svadh4vat Yagus, Taitt. Brahmana I, 3,10, 2; the Madhu R&as, Rig-veda I, 90, 6; and the three Pavitras, Taitt. Brahmama I, 4, 8, 2. 6. Apastamba II, 7,14, 5. All the MSS., including those of the commentary, read yonigotramantrasambandhan instead of yonigotramantrasambandhan. But the explanation of gotrasambandhas by asagotraf shows still a faint trace of the former existence of the reading which I have restored conjecturally and translated. Its correctness is proved by the parallel passage of Apastamba. 7. Vishau LXXIII, 12-13; Manu III, 208-211. The Agnimukha 268 BAUDHAYANA. IT, 8, 14 When he has received permission (to do so), he heaps fuel on the sacred fire, scatters Kusa grass around it, performs (all the ceremonies) up to the end of the Agnimukha, and offers three burnt oblations of food only, (reciting the following texts): ‘To Soma, accompanied by the manes, Svaha!’ ‘To Yama, accompanied by the Angiras and. by the manes, Svaha!’ ‘To Agni, who carries the offerings to the manes, who causes sacrifices to be well performed, Svaha !’ 8. He shall make these three oblations with food only which has been sprinkled with the remainder of the (clarified butter). 9. Let him give a cake of food to the birds. 10. For it is declared in the Veda, ‘The manes roam about in the shape of birds.’ 11. Next he touches the (other food) with his hand and with the thumb, 12. (And recites the following texts): ‘ Fire sees thee, who art co-extensive with the earth, the Azkverses are thy greatness, lest the gift be in vain; the earth is the vessel for thee, the sky the cover; I offer thee in the mouth of Brahman, I offer thee in the Praza and the Apdna of learned Brahmazas; thou art imperishable, mayest thou never fail to (the manes of our) fathers yonder, in the other world.’ ‘Air hears thee, who art co-extensive with the middle sphere, is a term denoting all the preliminaries which precede the Pradhanahoma of a ceremony. The Dekhan and Gugaraét MSS. read 4gyasya instead of annasyaiva. 8. Clarified butter is necessary for the rites included in the Agnimukha. 12. The Mantras are addressed to the food which is to be offered. II, 8, 1g. SRADDHAS. 269 the Yagus-formulas are thy greatness, lest the gift be in vain; the earth is the vessel for thee, the sky the cover; .... mayest thou never fail to the (manes of our) grandfathers yonder, in the other world.’ ‘The sun reveals thee, who art co-extensive with the sky, the Sdmans are thy greatness, lest the gift be in vain; .... mayest thou never fail to the (manes of our) great-grandfathers yonder, in the other world.’ Prasna II, ApuyAya 8, KawoiKA 15. 1. Now indeed (that) happens (also which the following verses teach): 2. ‘Let him sprinkle that food with the remainder of the burnt oblations. But what is given without (touching it with) the thumb does not gladden the manes.’
31. Now indeed (that) happens (also which the following verses teach): 2. ‘Let him sprinkle that food with the remainder of the burnt oblations. But what is given without (touching it with) the thumb does not gladden the manes.’ 3. ‘The malevolent Asuras seek an opportunity (to snatch away) that food intended for the manes, which is not supported with both hands.’ 4. ‘The YAtudhanas and Pisd&as, who receive no share, steal the food if sesamum grains are not scattered (on the seats of the guests), and the Asuras (take it) if (the host) is under the sway of anger.’ 5. ‘Ifa person dressed in reddish clothes mutters prayers, offers burnt oblations, or receives gifts, the sacrificial viands, offered at sacrifices to the gods or to the manes, do not reach the deities.’ 15. 2. Manu III, 215. See also above, II, 8, 14, ro. 3. Vasishfha XI, 25. 4. Vishnu LXXIII, 11; Manu III, 229. 5. Govinda states that the rule is intended to teach that the sacrificer and the guests at a Sraddha must be dressed in white, 270 BAUDHAYANA. IT, 8, 15. 6. ‘If gifts are given or received without (touching them with) the thumb and, if one sips water standing, (the performer of the act) is not benefited thereby.’ 7. At the beginning and at the end (of a Sraddha) water must be given (to the guests). 8. In every case the muttering (of sacred texts) and the other (necessary acts must be performed) according to the rule. 9. The remaining (rules) have been prescribed (in the section) on the burnt oblations on Ashéak& (days). 10. ‘He shall feed two (Brahmamas) at the offering to the gods and three at the offering to the manes, or a single man on either occasion. Even a very wealthy man. shall not be anxious (to entertain) a large company.’ 11. ‘A large company destroys these five (advantages), the respectful treatment (of the invited guests, the propriety of) time and place, purity and (the selection of) virtuous Brahmaza (guests); therefore he shall not invite (a large number).’ 12. ‘In front (feed) the fathers of the (sacrificer), to the left the grandfathers, to the right the greatgrandfathers, and at the back those who pare off (portions) from the cakes,’ and that ascetics are not to be invited. But see Vasish¢sa XI, 17, 34- 4. Vishnu LXXIII, 12, 27, and above, II, 8, 14, 6. 9. Baudhayana Grchya-sftra II, 17, 18. 10-11, Vasishéha XI, 27-28. 12. In the beginning of the verse I read with M. and the I. O. copy of the commentary urasta pitaras tasya, and in the end with the Dekhan and Gugarat MSS. pindatakshaka#. M. reads pindatarkya, and the copies of the commentary pindodakas. Both these II, 9, 16. THE PROCREATION OF SONS. 271 Prasna II, ApuyAya 9, KawoikA 16. 1. (Now follows some) advice for him who is desirous of offspring. 2. The two Asvins have declared, that fame is gained by the procreation (of sons);
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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