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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1preceded the anuvakana of the text itself, and with this opinion the statement of Narayana agrees, ‘Evam pfrvoktena prak4rena rishidevataéAandaApfirvakam tam tam Agnim f/a ityddikam mantram mAnavakayakaryo snubrfyat.’ tg. According to Narfyama by esheti (literally, ‘This [is the Rrk}’) it is meant that the teacher, after having recited the SAvitrf in the three ways mentioned, should say to the student, ‘ This R24 is in the Gayatri metre. If recited pada by péda, it has three pAdas. Thus also this Az, if recited hemistich by hemistich, has two Avas&nas (pauses), the first at the end of the hemistich, the second at the end of the third 4araza (or pada). Thus also this Ave is recited without stopping; at the end of the three faramas, or of the twenty-four syllables, the pause (avasdna) should be made. Thus I recite to thee the SAvitrf; I recite to thee the Gayatri; I recite to thee the verse of Visvamitra.’ ‘ For,’ adds Narayana, ‘if the Gayatri has been recited, the whole complex of the Veda being of that very 72 sSANKHAYANA-GRIHYA-SOTRA. 20. Let him thus recite (the hymns belonging to) each A7zshi, or (each) Anuvaka ; 21. Of the short hymns (in the tenth Mazdala) an Anuviaka, 22. Or as much as the master may think fit. 23. Or optionally he may recite the first and last hymn of (each) Ashi, 24. Or of (each) Anuvaka, 25. (Or) one (verse) of the beginning of each hymn. 26. The teacher may optionally say at the beginning of the hymn, ‘ This is the commencement.’ 27. This has been (further) explained in (the treatise about) the Azshisvadhydya. substance, a complete knowledge thereof has been produced.’ The commentator then indicates a shorter form for the teacher’s words which our Sfitra prescribes by esheti, ‘This verse belongs to Savitar; it is a Gayatri; its Reshi is Visvamitra.’ 21. The Kshudrasfiktas are the hymns Rig-veda X, 129-191. 24 seq. This seems to be an abridged method by which students who had not the intention of becoming Vedic scholars, and probably chiefly students of the Kshatriya and Vaisya caste, could fulfil their duty of learning the Veda; a student who knew the first and last hymn of a Rishi, or of an Anuvaka, was, as would seem from these Sfitras, by a sort of fiction considered as though he had known the whole portion belonging to that Ashi, or the whole Anuvika.
227. Narfyana explains R/shisvadhyaya by mantrasamhité, He says, ‘The Anuvafana which has been declared here, is to be understood also with regard to the svadhydya, i.e. to the Samhité of the Mantras.’ I think there is a blunder in the MS., and instead of tad apisvadhydye .. . giieyam we ought to read tad rishisvadhydye ...gneyam. In this case we should have to translate the quoted passage, ‘ . . . is to be understood with regard to the Reshisvadhydya, i.e. to, &c.—I think, however, that the true meaning of the Sutra is different from what Nardyaza believes it to be. The expression vyakhyatam apparently conveys a reference to another treatise in which the rules regarding the Xeshisvidhyaya would seem to have been fully set forth, The Srauta-sQtra contains 11 ADHYAYA, 8 KHANDA, I. 73 28. When (the lesson) is finished, he takes the young Kusa shoots, makes of cow-dung a pit at their roots, and sprinkles water on the Kusa (shoots) for each hymn. 29. For the rest of the day standing and fasting. Kuaywpa 8. . In the afternoon, having obtained by begging fried barley grains, he shall sacrifice them with his hand on the fire according to the rites of the Agya oblations with the text, ‘The lord of the seat, the no passage which could be the one here referred to; we may suppose, therefore, that either a chapter of a Pratisakhya is quoted here, or a separate treatise on the special subject of the Arshisvadhyaya. References to such treatises are found in the Sftra texts in several instances, of which the most important is that in the Gobhila-Grzhya I, 5, 13, ‘On what day the moon becomes full, the knowledge thereof is contained in a special text; that one either should study or ascertain when the Parvan is from those who have studied it.’ 28. Narayana: ‘First stand the Mantras, then the Bréhmaaa, because it contains the viniyoga (the ritual use of the Mantras), then the Smrti texts such as Manu, &c. When he has repeated these texts to the student, after the end of the Anuvafana, the teacher should take from the student the Kusa blades which had been taken up before for the sake of the Anuvafana (see Sfitras 5 seq.),’ &c.—The teacher is made the subject of this rule also by Ra&magandra. On yathasfiktam Narayana observes that according to some teachers these water oblations were directed to the Rishis of the different hymns (rshin uddisyeti kefit). This statement seems to be countenanced by IV, 6, 6. Comp. the note below on IV, 9g, 1 29. ‘ This rule concerns the Brahmaffrin.’ Narayana. See also Asvalayana I, 22, 11. 8,1. This is the Anupravasantyahoma treated of by Asvalayana at I, 22, 12 seq. There it is stated that this sacrifice should be performed as well after the recitation of the Savitri as after the other 74 sANKHAYANA-GRIHYA-SOTRA. wonderful’ (Rig-veda I, 18, 6 seq.), verse by verse, down to the end of the hymn, 2. Causing the teacher by (the gift of) food to pronounce auspicious wishes. Kuanpa 9.
3wonderful’ (Rig-veda I, 18, 6 seq.), verse by verse, down to the end of the hymn, 2. Causing the teacher by (the gift of) food to pronounce auspicious wishes. Kuanpa 9. 1. In the forest, with a piece of wood in his hand, seated, he performs the Sandhyé (or twilight devotion) constantly, observing silence, turning his face north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), until the stars appear, 2. Murmuring, when (the twilight) has passed, the Mahavydhritis, the Savitri, and the auspicious hymns. _ 3. In the same way in the morning, turning his face to the east, standing, until the disk of the sun appears. 10, 1. When (the sun) has risen, the study (of the Veda) goes on. portions of the Veda, for instance, as the commentary there has it, after the Mahanamnfs, the Mahavrata, and the Upanishad have been recited. N4Ardyava indicates the time of this sacrifice in the words, ‘On that same fast-day (chap. 7, 29) in the afternoon.’ 2. ‘He shall, by pronouncing such words as svasti bhavanto bruvantu, dispose the teacher favourably so that he may say svastil’ Narayana, 9, 1, On the Sandhy4 ceremony comp. chiefly Baudhayana II, 7. Samitp4zi of course is not samyatap4ni, as Narayana explains it, On anvash/amadesa comp. Professor Stenzler’s note on Asvalayana III, 7, 4. z. The Svastyayanas are texts such as Rig-veda I, 89; IV, 31. 10, 1. This Satra evidently should be placed at the end of the ninth chapter; comp. 1V, 6,9. The fact that, as the commentary observes, the words nityam vagyatah (chap. 9, Sfitra 1) are to be II ADHYAYA, 10 KHANDA, 4. 75 Kuawpa 10, 2. Every day in the evening and in the morning, 3. He establishes the fire (in its proper place), wipes (with his hand the ground) round (it), sprinkles (water) round (it), bends his right knee, 4. (And puts fuel on the fire with the texts,) ‘To Agni I have brought a piece of wood, to the great Gatavedas; may he, G&tavedas, give faith and insight to me. Svaha! ‘Firewood art thou; may we prosper. Fuel art thou; splendour art thou; put splendour into me. Svaha ! ‘Being inflamed make me prosperous in offspring and wealth. Svaha! ‘ Thine is this fuel, Agni; thereby thou shalt grow and gain vigour. And may we grow and gain vigour. Svaha!’ supplied here also points in the same direction. That this Sftra has nothing to do with the Agniparifary4, of which the tenth chapter treats, becomes evident also from R&amagandra’s Paddhati. 4. Nérdyana: samidham iti mantralingdt samidham homaé, mantraprithaktvat karmaprethaktvam iti nyay4t.
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.
1preceded the anuvakana of the text itself, and with this opinion the statement of Narayana agrees, ‘Evam pfrvoktena prak4rena rishidevataéAandaApfirvakam tam tam Agnim f/a ityddikam mantram mAnavakayakaryo snubrfyat.’ tg. According to Narfyama by esheti (literally, ‘This [is the Rrk}’) it is meant that the teacher, after having recited the SAvitrf in the three ways mentioned, should say to the student, ‘ This R24 is in the Gayatri metre. If recited pada by péda, it has three pAdas. Thus also this Az, if recited hemistich by hemistich, has two Avas&nas (pauses), the first at the end of the hemistich, the second at the end of the third 4araza (or pada). Thus also this Ave is recited without stopping; at the end of the three faramas, or of the twenty-four syllables, the pause (avasdna) should be made. Thus I recite to thee the SAvitrf; I recite to thee the Gayatri; I recite to thee the verse of Visvamitra.’ ‘ For,’ adds Narayana, ‘if the Gayatri has been recited, the whole complex of the Veda being of that very 72 sSANKHAYANA-GRIHYA-SOTRA. 20. Let him thus recite (the hymns belonging to) each A7zshi, or (each) Anuvaka ; 21. Of the short hymns (in the tenth Mazdala) an Anuviaka, 22. Or as much as the master may think fit. 23. Or optionally he may recite the first and last hymn of (each) Ashi, 24. Or of (each) Anuvaka, 25. (Or) one (verse) of the beginning of each hymn. 26. The teacher may optionally say at the beginning of the hymn, ‘ This is the commencement.’ 27. This has been (further) explained in (the treatise about) the Azshisvadhydya. substance, a complete knowledge thereof has been produced.’ The commentator then indicates a shorter form for the teacher’s words which our Sfitra prescribes by esheti, ‘This verse belongs to Savitar; it is a Gayatri; its Reshi is Visvamitra.’ 21. The Kshudrasfiktas are the hymns Rig-veda X, 129-191. 24 seq. This seems to be an abridged method by which students who had not the intention of becoming Vedic scholars, and probably chiefly students of the Kshatriya and Vaisya caste, could fulfil their duty of learning the Veda; a student who knew the first and last hymn of a Rishi, or of an Anuvaka, was, as would seem from these Sfitras, by a sort of fiction considered as though he had known the whole portion belonging to that Ashi, or the whole Anuvika.
227. Narfyana explains R/shisvadhyaya by mantrasamhité, He says, ‘The Anuvafana which has been declared here, is to be understood also with regard to the svadhydya, i.e. to the Samhité of the Mantras.’ I think there is a blunder in the MS., and instead of tad apisvadhydye .. . giieyam we ought to read tad rishisvadhydye ...gneyam. In this case we should have to translate the quoted passage, ‘ . . . is to be understood with regard to the Reshisvadhydya, i.e. to, &c.—I think, however, that the true meaning of the Sutra is different from what Nardyaza believes it to be. The expression vyakhyatam apparently conveys a reference to another treatise in which the rules regarding the Xeshisvidhyaya would seem to have been fully set forth, The Srauta-sQtra contains 11 ADHYAYA, 8 KHANDA, I. 73 28. When (the lesson) is finished, he takes the young Kusa shoots, makes of cow-dung a pit at their roots, and sprinkles water on the Kusa (shoots) for each hymn. 29. For the rest of the day standing and fasting. Kuaywpa 8. . In the afternoon, having obtained by begging fried barley grains, he shall sacrifice them with his hand on the fire according to the rites of the Agya oblations with the text, ‘The lord of the seat, the no passage which could be the one here referred to; we may suppose, therefore, that either a chapter of a Pratisakhya is quoted here, or a separate treatise on the special subject of the Arshisvadhyaya. References to such treatises are found in the Sftra texts in several instances, of which the most important is that in the Gobhila-Grzhya I, 5, 13, ‘On what day the moon becomes full, the knowledge thereof is contained in a special text; that one either should study or ascertain when the Parvan is from those who have studied it.’ 28. Narayana: ‘First stand the Mantras, then the Bréhmaaa, because it contains the viniyoga (the ritual use of the Mantras), then the Smrti texts such as Manu, &c. When he has repeated these texts to the student, after the end of the Anuvafana, the teacher should take from the student the Kusa blades which had been taken up before for the sake of the Anuvafana (see Sfitras 5 seq.),’ &c.—The teacher is made the subject of this rule also by Ra&magandra. On yathasfiktam Narayana observes that according to some teachers these water oblations were directed to the Rishis of the different hymns (rshin uddisyeti kefit). This statement seems to be countenanced by IV, 6, 6. Comp. the note below on IV, 9g, 1 29. ‘ This rule concerns the Brahmaffrin.’ Narayana. See also Asvalayana I, 22, 11. 8,1. This is the Anupravasantyahoma treated of by Asvalayana at I, 22, 12 seq. There it is stated that this sacrifice should be performed as well after the recitation of the Savitri as after the other 74 sANKHAYANA-GRIHYA-SOTRA. wonderful’ (Rig-veda I, 18, 6 seq.), verse by verse, down to the end of the hymn, 2. Causing the teacher by (the gift of) food to pronounce auspicious wishes. Kuanpa 9.
3wonderful’ (Rig-veda I, 18, 6 seq.), verse by verse, down to the end of the hymn, 2. Causing the teacher by (the gift of) food to pronounce auspicious wishes. Kuanpa 9. 1. In the forest, with a piece of wood in his hand, seated, he performs the Sandhyé (or twilight devotion) constantly, observing silence, turning his face north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), until the stars appear, 2. Murmuring, when (the twilight) has passed, the Mahavydhritis, the Savitri, and the auspicious hymns. _ 3. In the same way in the morning, turning his face to the east, standing, until the disk of the sun appears. 10, 1. When (the sun) has risen, the study (of the Veda) goes on. portions of the Veda, for instance, as the commentary there has it, after the Mahanamnfs, the Mahavrata, and the Upanishad have been recited. N4Ardyava indicates the time of this sacrifice in the words, ‘On that same fast-day (chap. 7, 29) in the afternoon.’ 2. ‘He shall, by pronouncing such words as svasti bhavanto bruvantu, dispose the teacher favourably so that he may say svastil’ Narayana, 9, 1, On the Sandhy4 ceremony comp. chiefly Baudhayana II, 7. Samitp4zi of course is not samyatap4ni, as Narayana explains it, On anvash/amadesa comp. Professor Stenzler’s note on Asvalayana III, 7, 4. z. The Svastyayanas are texts such as Rig-veda I, 89; IV, 31. 10, 1. This Satra evidently should be placed at the end of the ninth chapter; comp. 1V, 6,9. The fact that, as the commentary observes, the words nityam vagyatah (chap. 9, Sfitra 1) are to be II ADHYAYA, 10 KHANDA, 4. 75 Kuawpa 10, 2. Every day in the evening and in the morning, 3. He establishes the fire (in its proper place), wipes (with his hand the ground) round (it), sprinkles (water) round (it), bends his right knee, 4. (And puts fuel on the fire with the texts,) ‘To Agni I have brought a piece of wood, to the great Gatavedas; may he, G&tavedas, give faith and insight to me. Svaha! ‘Firewood art thou; may we prosper. Fuel art thou; splendour art thou; put splendour into me. Svaha ! ‘Being inflamed make me prosperous in offspring and wealth. Svaha! ‘ Thine is this fuel, Agni; thereby thou shalt grow and gain vigour. And may we grow and gain vigour. Svaha!’ supplied here also points in the same direction. That this Sftra has nothing to do with the Agniparifary4, of which the tenth chapter treats, becomes evident also from R&amagandra’s Paddhati. 4. Nérdyana: samidham iti mantralingdt samidham homaé, mantraprithaktvat karmaprethaktvam iti nyay4t.
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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