Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1OO STAN HRY bP Oo -_ (here also). Thus the sfitikagni is to be kept through one year. After the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts. As it is said “in the domestic fire,” the sftikagni is not to be kept any longer.’ Narayana. 26,1. This chapter is not found in the SAambavya-Grzhya, and N&raéyana expressly designates it as kshepaka khazda. It is a sort of appendix to the Sfitras 25, 5. 6; a sacrifice having there been prescribed to three Nakshatras with their presiding deities, an enumeration of the Nakshatras and deities is here given. Compare, on similar lists, Weber’s second article on the Nakshatras (Abhandlungen der Berliner Akademie der Wissenschaften, 1861), pp. 289 seq., 315, 367 seq. 54 SANKHAYANA-GRIHYA-SOTRA. 21. To Vishzu, to Sravama. 22. To the Vasus, to the Dhanish¢fds. 23. To Varuza, to Satabhishag. 24. To Aga ekapad, to the Prosh¢hapadas. 25. To Ahi budhnya, to the Prosh¢hapadas. 26. To Pishan, to Revatt. 27. To the two Asvins, to the two Asvints. 28. To Yama, to the Bharavzis. KHAwpaA 27. 1. In the sixth month the Annapr4sana (i.e. the first feeding with solid food). 2. Goat’s flesh, if he is desirous of nourishment, 3. Flesh of partridge, if desirous of holy lustre, 4. Fish, if desirous of swiftness, 5- Boiled rice with ghee, if desirous of splendour— 6. (Such) food, prepared with milk curds, honey, and ghee, he should give (to the child) to eat. 7. After he has made oblations with (the verses), ‘Lord of food, give us food, painless and strong ; bring forward the giver; bestow power on us, on men and animals ;’ ‘ Whatsoever’ (Rig-veda IV, 12, 4); ‘Even of great’ (ibid. 5), ‘Him, Agni, (lead) to long life and splendour; sharp strength (mayst thou), Varuva, king Soma, protection may Aditi, like a 27, 2-6. These rules stand here, in the beginning of the chapter, as introductory remarks; the act of feeding itself (Sutra 10) does not follow till after the sacrifice and the other performances prescribed in Sfitras 7-9. 3. This rule evidently rests on the allusion of taittira (partridge flesh) to the Taittiriya school. 4. Both metre and construction show that the Pada imam Agna ayushe var&ase is incomplete; the Simbavya-Grthya and Taitt. Samhita II, 3, 10, 3 add krsdhi after varkase. 1 ADHYAYA, 28 KHANDA, 9. 55 mother, afford to him, and all the gods that he may reach old age’— 8. And has recited over (the child) the verse, ‘ Powers of life, Agni’ (Rig-veda IX, 66, 19), 9. And has set him down on northward pointed Kusa grass with (the verse), ‘ Be soft, O earth’ (Rigveda I, 22, 15)}— 10. The act of feeding is performed with the Mahivyéahritis. 11. Let the mother eat the remnant. Kuawpa 28. 1. After one year the AddAkarman (i.e. the tonsure of the child’s head); 2. Or in the third year ; 3. In the fifth for a Kshatriya ; 4. In the seventh for a Vaisya. 5- Having placed the fire (in the outer hall; see chap. 5, 2)—
211. Let the mother eat the remnant. Kuawpa 28. 1. After one year the AddAkarman (i.e. the tonsure of the child’s head); 2. Or in the third year ; 3. In the fifth for a Kshatriya ; 4. In the seventh for a Vaisya. 5- Having placed the fire (in the outer hall; see chap. 5, 2)— 6. And having filled vessels with rice and barley, sesamum seeds and beans, 7. And having put down northwards bull-dung and a layer of Kusa grass for receiving the hair, a mirror, fresh butter, and a razor of copper, 8. He pours cold water into warm with (the verse), ‘Mix yourselves, ye holy ones, with your waves, ye honied ones, mixing milk with honey, ye lovely ones, for the obtaining of wealth.’ g- ‘May the waters moisten thee for life, for old age and splendour. The threefold age of Gamadagni, Kasyapa’s threefold age, the threefold age of 28, 1. Af/akarman literally means, the preparing of the lock or the locks (left when the rest of the hair is shaven). 56 SANKHAYANA-GRIHYA-SUTRA. Agastya, the threefold age that belongs to the gods, that threefold age I produce for thee! N. N.!’—with these words he sprinkles the right part of his hair three times with lukewarm water. ‘10. Having loosened the tangled locks, according to some (teachers), with a porcupine’s quill, 11. And having anointed (his hair) with fresh butter, 12. He puts a young Kusa shoot among (the hairs) with the words, ‘ Herb, protect him!’ 13. Having touched the hair and the Kusa shoot with the mirror, 14. He takes up the copper razor with the words, ‘Sharpness art thou; the axe is thy father. Do no harm to him!’ 15. With (the words), ‘The razor with which in the beginning Savitar, the knowing one, has shaven the beard of king Varuza, and with which Dhatar Brzhaspati has shaven Indra’s head, with that, ye Brahmazas, shave this (head) to-day; blessed with long life, with old age be this man N.N.!’ he cuts the tips of the hairs and the Kusa shoot. 16. In the same way a second time; in the same way a third time. 17. In the same way twice on the left side. 18. Under the armpits a sixth and a seventh time at the Goddnakarman (ceremony of shaving the beard). 19. The Goddnakarman is identical with the Kodakarman. 15. The parallel texts show that instead of Brzhaspatir we have to read Brzhaspater, instead of adya, asya. So the correct translation would be, ‘. . . with what Dhatar has shaveri Brrhaspati’s and Indra’s head, with that do ye Brahmamas shave this head of this (child).’ I ADHYAYA, 28 KHANDA, 24. 57 ‘20. (It is to be performed) in the sixteenth or in the eighteenth year. — 21. Atthe third turn of shaving, however, he gives a cow and a garment that has not yet been washed. 22. Silently the rites (are performed) for girls. 23. To the north-east, in a place covered with herbs, or in the neighbourhood of water they bury the hairs in the earth. 24. To the barber the vessels of grain. To the barber the vessels of grain. 24. See Sfitra 6. 58 SANKHAYANA-GRIHYA-SOTRA.
322. Silently the rites (are performed) for girls. 23. To the north-east, in a place covered with herbs, or in the neighbourhood of water they bury the hairs in the earth. 24. To the barber the vessels of grain. To the barber the vessels of grain. 24. See Sfitra 6. 58 SANKHAYANA-GRIHYA-SOTRA. ApuyAya II, Kuawopa 1. 1. In the eighth year after the conception let him initiate a Brahmamza, 2. With an antelope-skin, 1, 1. With regard to the standing terminology of the Upanayana, or the initiation of the student, we may observe that upa-nf does not mean, as, for instance, Professor Stenzler seems to understand it, ‘to introduce a student to his teacher.’ Thus P4raskara’s Sfitra II, 2,1, ash/4varsham brahmamzam upanayet, &c., is translated by that distinguished scholar, ‘Den achtjahrigen Brahmana soll er (beim Lehrer) einfiihren,’ &c. (comp. also Asvalayana- Grthya I, 19, 1). The texts clearly point to another translation of upa-ni, for they show that the person that introduces the student (upanayati or upanayate; the middle is used very frequently, for instance, Satapatha Brahmana XI, 5, 4,1; Sankh. II, 1, 28) is not the father or a relation of the youth who could be supposed to lead him to the teacher, but the teacher himself; he introduces (upanayati) him to the brahmaé&arya, or introduces him with himself, and the student enters upon (upaiti) the brahma&arya, or enters with (upaiti) the teacher; he who has thus entered upon studentship, is consequently designated as upeta (Sankh. IV, 8, 1; Paraskara III, ro, 10), and for the initiation, which is usually called upanayana, occasionally also the word up4yana is used (see the Manava-Grthya I, 22, quoted by Professor Jolly in his article, Das Dharma-sfitra des Vishnu, p. 79). The following passages may be quoted here as supporting our opinion on this terminology. At Satapatha Brahmaaa XI, 5, 3, 13 Saudeya says to Uddalaka Aruri, ‘I will enter (as a student) with the reverend One’ (up4yani bhagavantam); and Aruni replies, ‘Come, enter (with me)!’ (ehy upehi), ‘and he initiated him’ (tam hopaninye). Ibid. XI, 5, 4, 16 it is stated that according to some a teacher who has initiated a Brahmana as a student (brahmazam brahma&aryam upaniya) should abstain from sexual intercourse, for a student who enters upon studentship (yo brahmaaryam upaiti) becomes, as it were, a garbha, &c. Finally we may add that the Buddhist terminology regarding the entering into the order or upon a life of righteousness is clearly connected with that followed, for instance, in the dialogue between II ADHYAYA, 1 KHANDA, 9. 59 3. Or in the tenth year after the conception. 4. In the eleventh year after the conception a Kshatriya with the skin of a spotted deer, 5. In the twelfth year after the conception a Vaisya with a cow-hide. 6. Until the sixteenth year the time has not passed for a Brahmaza, 7. Until the twenty-second for a Kshatriya, 8. Until the twenty-fourth for a Vaisya.
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.
1OO STAN HRY bP Oo -_ (here also). Thus the sfitikagni is to be kept through one year. After the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts. As it is said “in the domestic fire,” the sftikagni is not to be kept any longer.’ Narayana. 26,1. This chapter is not found in the SAambavya-Grzhya, and N&raéyana expressly designates it as kshepaka khazda. It is a sort of appendix to the Sfitras 25, 5. 6; a sacrifice having there been prescribed to three Nakshatras with their presiding deities, an enumeration of the Nakshatras and deities is here given. Compare, on similar lists, Weber’s second article on the Nakshatras (Abhandlungen der Berliner Akademie der Wissenschaften, 1861), pp. 289 seq., 315, 367 seq. 54 SANKHAYANA-GRIHYA-SOTRA. 21. To Vishzu, to Sravama. 22. To the Vasus, to the Dhanish¢fds. 23. To Varuza, to Satabhishag. 24. To Aga ekapad, to the Prosh¢hapadas. 25. To Ahi budhnya, to the Prosh¢hapadas. 26. To Pishan, to Revatt. 27. To the two Asvins, to the two Asvints. 28. To Yama, to the Bharavzis. KHAwpaA 27. 1. In the sixth month the Annapr4sana (i.e. the first feeding with solid food). 2. Goat’s flesh, if he is desirous of nourishment, 3. Flesh of partridge, if desirous of holy lustre, 4. Fish, if desirous of swiftness, 5- Boiled rice with ghee, if desirous of splendour— 6. (Such) food, prepared with milk curds, honey, and ghee, he should give (to the child) to eat. 7. After he has made oblations with (the verses), ‘Lord of food, give us food, painless and strong ; bring forward the giver; bestow power on us, on men and animals ;’ ‘ Whatsoever’ (Rig-veda IV, 12, 4); ‘Even of great’ (ibid. 5), ‘Him, Agni, (lead) to long life and splendour; sharp strength (mayst thou), Varuva, king Soma, protection may Aditi, like a 27, 2-6. These rules stand here, in the beginning of the chapter, as introductory remarks; the act of feeding itself (Sutra 10) does not follow till after the sacrifice and the other performances prescribed in Sfitras 7-9. 3. This rule evidently rests on the allusion of taittira (partridge flesh) to the Taittiriya school. 4. Both metre and construction show that the Pada imam Agna ayushe var&ase is incomplete; the Simbavya-Grthya and Taitt. Samhita II, 3, 10, 3 add krsdhi after varkase. 1 ADHYAYA, 28 KHANDA, 9. 55 mother, afford to him, and all the gods that he may reach old age’— 8. And has recited over (the child) the verse, ‘ Powers of life, Agni’ (Rig-veda IX, 66, 19), 9. And has set him down on northward pointed Kusa grass with (the verse), ‘ Be soft, O earth’ (Rigveda I, 22, 15)}— 10. The act of feeding is performed with the Mahivyéahritis. 11. Let the mother eat the remnant. Kuawpa 28. 1. After one year the AddAkarman (i.e. the tonsure of the child’s head); 2. Or in the third year ; 3. In the fifth for a Kshatriya ; 4. In the seventh for a Vaisya. 5- Having placed the fire (in the outer hall; see chap. 5, 2)—
211. Let the mother eat the remnant. Kuawpa 28. 1. After one year the AddAkarman (i.e. the tonsure of the child’s head); 2. Or in the third year ; 3. In the fifth for a Kshatriya ; 4. In the seventh for a Vaisya. 5- Having placed the fire (in the outer hall; see chap. 5, 2)— 6. And having filled vessels with rice and barley, sesamum seeds and beans, 7. And having put down northwards bull-dung and a layer of Kusa grass for receiving the hair, a mirror, fresh butter, and a razor of copper, 8. He pours cold water into warm with (the verse), ‘Mix yourselves, ye holy ones, with your waves, ye honied ones, mixing milk with honey, ye lovely ones, for the obtaining of wealth.’ g- ‘May the waters moisten thee for life, for old age and splendour. The threefold age of Gamadagni, Kasyapa’s threefold age, the threefold age of 28, 1. Af/akarman literally means, the preparing of the lock or the locks (left when the rest of the hair is shaven). 56 SANKHAYANA-GRIHYA-SUTRA. Agastya, the threefold age that belongs to the gods, that threefold age I produce for thee! N. N.!’—with these words he sprinkles the right part of his hair three times with lukewarm water. ‘10. Having loosened the tangled locks, according to some (teachers), with a porcupine’s quill, 11. And having anointed (his hair) with fresh butter, 12. He puts a young Kusa shoot among (the hairs) with the words, ‘ Herb, protect him!’ 13. Having touched the hair and the Kusa shoot with the mirror, 14. He takes up the copper razor with the words, ‘Sharpness art thou; the axe is thy father. Do no harm to him!’ 15. With (the words), ‘The razor with which in the beginning Savitar, the knowing one, has shaven the beard of king Varuza, and with which Dhatar Brzhaspati has shaven Indra’s head, with that, ye Brahmazas, shave this (head) to-day; blessed with long life, with old age be this man N.N.!’ he cuts the tips of the hairs and the Kusa shoot. 16. In the same way a second time; in the same way a third time. 17. In the same way twice on the left side. 18. Under the armpits a sixth and a seventh time at the Goddnakarman (ceremony of shaving the beard). 19. The Goddnakarman is identical with the Kodakarman. 15. The parallel texts show that instead of Brzhaspatir we have to read Brzhaspater, instead of adya, asya. So the correct translation would be, ‘. . . with what Dhatar has shaveri Brrhaspati’s and Indra’s head, with that do ye Brahmamas shave this head of this (child).’ I ADHYAYA, 28 KHANDA, 24. 57 ‘20. (It is to be performed) in the sixteenth or in the eighteenth year. — 21. Atthe third turn of shaving, however, he gives a cow and a garment that has not yet been washed. 22. Silently the rites (are performed) for girls. 23. To the north-east, in a place covered with herbs, or in the neighbourhood of water they bury the hairs in the earth. 24. To the barber the vessels of grain. To the barber the vessels of grain. 24. See Sfitra 6. 58 SANKHAYANA-GRIHYA-SOTRA.
322. Silently the rites (are performed) for girls. 23. To the north-east, in a place covered with herbs, or in the neighbourhood of water they bury the hairs in the earth. 24. To the barber the vessels of grain. To the barber the vessels of grain. 24. See Sfitra 6. 58 SANKHAYANA-GRIHYA-SOTRA. ApuyAya II, Kuawopa 1. 1. In the eighth year after the conception let him initiate a Brahmamza, 2. With an antelope-skin, 1, 1. With regard to the standing terminology of the Upanayana, or the initiation of the student, we may observe that upa-nf does not mean, as, for instance, Professor Stenzler seems to understand it, ‘to introduce a student to his teacher.’ Thus P4raskara’s Sfitra II, 2,1, ash/4varsham brahmamzam upanayet, &c., is translated by that distinguished scholar, ‘Den achtjahrigen Brahmana soll er (beim Lehrer) einfiihren,’ &c. (comp. also Asvalayana- Grthya I, 19, 1). The texts clearly point to another translation of upa-ni, for they show that the person that introduces the student (upanayati or upanayate; the middle is used very frequently, for instance, Satapatha Brahmana XI, 5, 4,1; Sankh. II, 1, 28) is not the father or a relation of the youth who could be supposed to lead him to the teacher, but the teacher himself; he introduces (upanayati) him to the brahmaé&arya, or introduces him with himself, and the student enters upon (upaiti) the brahma&arya, or enters with (upaiti) the teacher; he who has thus entered upon studentship, is consequently designated as upeta (Sankh. IV, 8, 1; Paraskara III, ro, 10), and for the initiation, which is usually called upanayana, occasionally also the word up4yana is used (see the Manava-Grthya I, 22, quoted by Professor Jolly in his article, Das Dharma-sfitra des Vishnu, p. 79). The following passages may be quoted here as supporting our opinion on this terminology. At Satapatha Brahmaaa XI, 5, 3, 13 Saudeya says to Uddalaka Aruri, ‘I will enter (as a student) with the reverend One’ (up4yani bhagavantam); and Aruni replies, ‘Come, enter (with me)!’ (ehy upehi), ‘and he initiated him’ (tam hopaninye). Ibid. XI, 5, 4, 16 it is stated that according to some a teacher who has initiated a Brahmana as a student (brahmazam brahma&aryam upaniya) should abstain from sexual intercourse, for a student who enters upon studentship (yo brahmaaryam upaiti) becomes, as it were, a garbha, &c. Finally we may add that the Buddhist terminology regarding the entering into the order or upon a life of righteousness is clearly connected with that followed, for instance, in the dialogue between II ADHYAYA, 1 KHANDA, 9. 59 3. Or in the tenth year after the conception. 4. In the eleventh year after the conception a Kshatriya with the skin of a spotted deer, 5. In the twelfth year after the conception a Vaisya with a cow-hide. 6. Until the sixteenth year the time has not passed for a Brahmaza, 7. Until the twenty-second for a Kshatriya, 8. Until the twenty-fourth for a Vaisya.
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.
No commentary for this page.