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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That 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. In the Atharva-veda XIX, 64, 1 the MSS. have Agne samidham &harsham. Professors Roth and Whitney have conjectured in this passage agre instead of Agne. It is shown by our passage and the corresponding ones in the other Sftras that the true reading is Agnaye. Instead of ah4rsham we should read 4h4rsham, as all the parallel texts have. In the passage ‘Firewood art thou; might we prosper,’ there is a play upon words untranslatable in English, ‘edhossy edhishimahi.’ Perhaps instead of samiddho m4m samardhaya we should read samr#ddho mam samardhaya. As the Mantra referred to the Samidh-offering,samrzddha could very easily be supplanted by the participle of sam-idh. In the parallel texts indicated p. 139 of the German edition it should _ be, Vag. Samh. II, 14. 76 sANKHAYANA-GRIHYA-SOTRA. 5. Having then sprinkled (water) round (the fire), 6. He approaches the fire with the verse, ‘May Agni (vouchsafe) to me faith and insight, not-forgetting (what I have learned) and memory; may this praiseful GAtavedas give blessing to us.’ [7. He makes with ashes the tripuzdhra sign (the sign of three strokes) which is set forth in the (treatise on the) Sauparzavrata, which is revealed, which agrees with the tradition handed down by the ancients, with the five formulas ‘ The threefold age’ (see above, I, 28, 9), one by one, on five (places), viz. the forehead, the heart, the right shoulder and the left, and then on the back. ] 8. He who approaches the fire after having sacrificed thus, studies of these Vedas, one, two, three, or all. ° Kuayopa 11. 1. Now (follows) the directing to the (special) observances. 2. The rules for it have been explained by the initiation. 3. He does not recite the SAvitrt. 7. This Satra is wanting in one of the Haug MSS. and in the Sambavya MS.; Ramagandra’s Paddhati takes no notice of it. I take it for a later addition. It should be noticed that the words dakshizaskandhe ... 4a pawikasu form a half Sloka. 11, 1. On the four Vratas, of which the Sukriya precedes the study of the main part of the Veda, the Sakvara, Vratika, and Aupanishada that of the different sections of the Aranyaka, see the note on chap. 7, 1 and the Introduction, p. 8. On the name of the Sukriya Ramakandra says, sukriyasabdo vedavaéi, tatsambandhad vratam api sukriyam. 2, 4. See the note on chap. 6, 1. 2. 1I ADHYAYA, II KHANDA, 13. 77 4. Some say that the handing over of the staff forms the end (of this ceremony). 5. During the northern course of the sun, in the time of the increasing moon— 6. The teacher having abstained through one day and one night from sexual intercourse and from eating flesh— 7. With the exclusion of the fourteenth day and of the eighth (of the half-month),
25. During the northern course of the sun, in the time of the increasing moon— 6. The teacher having abstained through one day and one night from sexual intercourse and from eating flesh— 7. With the exclusion of the fourteenth day and of the eighth (of the half-month), 8. And of the first and last, according to some (teachers), 9. Or on what day else the constellation seems lucky to him, on that day he shall direct (the student) to the duties of holiness according to the Sukriya rite. 10. Let him observe (those) duties through three days, or twelve days, or one year, or as long as the master may think fit. 11, The Sakvara (observance), however, (is to be kept) one year. 12. (So also) the Vratika and Aupanishada (observances), 13. When the time has elapsed, when the duties 4. On the dandapradana, see chap. 6, 2. 6. The pleonasm brahmagaryam upetya... brahmasart should be removed by expunging brahma4a4ri, which is omitted in the Sambavya text. Comp. chap. 12, Saitra 8; VI, 1, 2. 7. Comp. below, IV, 7, 7. 9. In the Sambavya text this Sfitra has a fuller form. It runs there thus, ‘ . . . he shall direct (the student) to the duties of holiness according to the Sukriya rite, the teacher saying, “Be a Sukriyabrahmafarin ;” the other one replying, “I will be a Sukriya-brahmafarin.” Thus also at the other observances he shall pronounce each time the name of the observance to which he directs him.’ 10. Comp. above, II, 5, 1. 13. The Samyu Ba&rhaspatya, i.e. the verse beginning with the 78 SANKHAYANA-GRIHYA-SOTRA. -have been observed, when the Veda has been studied down to the Samyu-Barhaspatya-(hymn), let (the teacher then), should he intend to instruct (the student) in the secret (part of the Veda), ascertain the time (through which the student has to observe the special rites) and the rules to be observed, from the (special) directions (that are handed down on this subject). Kuaypa 12, 1. After (the student) has eaten something in the morning, in the afternoon, to the north-east— words tak kham yor 4 vrinimahe, is the last verse of the Rigveda in the Bashkala redaction. See below, the note on IV, g, 9. On kalaniyamam, see Narayana’s note, pp. 140 seq. of the German edition.
3After (the student) has eaten something in the morning, in the afternoon, to the north-east— words tak kham yor 4 vrinimahe, is the last verse of the Rigveda in the Bashkala redaction. See below, the note on IV, g, 9. On kalaniyamam, see Narayana’s note, pp. 140 seq. of the German edition. 12, 1 seq. The Indian tradition (with the exception only, as far as is known to me, of the Sémbavya commentary) refers the ceremonies described in this chapter, like those treated of in chap. 11, as well to the Sukriya as to the Sakvara and the other Vratas. This is not correct. The eleventh chapter gives the rites common to the four Vratas; the Sukriya vrata is connected with no special ceremonies beside those, so that the exposition of this Vrata is brought to an end in that chapter. The last Stra of chap. 11 marks the transition to the special rites which are peculiar to the three other Vratas, and are connected with the character of mystical secrecy attributed to the Aranyaka, and thus it is with the exclusion of the Sukriya that the twelfth chapter refers only to those Vratas. The difference which we have pointed out between the two chapters finds its characteristic expression in SQtras 9 and 11 of chap. 11, compared with chap. 12, 13. 14; in the former Sftras the statements there given are expressly extended to the Sukriya, the Sakvara, the Vratika, and the Aupanishada, while in the latter passage mention is made first of the Mahandmnis, i.e. the text corresponding to the Sakvara vrata, and then the uttarazi prakarazdni (the following sections) are referred to, i.e. the Mahavrata and the Upanishad, so that the Sukriya vrata or the texts, the study of which is entered upon by that Vrata, are left out here. There is a good deal of confusion in the several commentaries II ADHYAYA, 12 KHANDA, 2. 79 2. Having sacrificed, the teacher then asks him with regard to those deities to whom he has been given in charge (see above, chap. 3, 1), ‘Hast thou fulfilled the duties of holiness before Agni, Indra, the Sun, and the Visve devas ?’
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.
1That 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. In the Atharva-veda XIX, 64, 1 the MSS. have Agne samidham &harsham. Professors Roth and Whitney have conjectured in this passage agre instead of Agne. It is shown by our passage and the corresponding ones in the other Sftras that the true reading is Agnaye. Instead of ah4rsham we should read 4h4rsham, as all the parallel texts have. In the passage ‘Firewood art thou; might we prosper,’ there is a play upon words untranslatable in English, ‘edhossy edhishimahi.’ Perhaps instead of samiddho m4m samardhaya we should read samr#ddho mam samardhaya. As the Mantra referred to the Samidh-offering,samrzddha could very easily be supplanted by the participle of sam-idh. In the parallel texts indicated p. 139 of the German edition it should _ be, Vag. Samh. II, 14. 76 sANKHAYANA-GRIHYA-SOTRA. 5. Having then sprinkled (water) round (the fire), 6. He approaches the fire with the verse, ‘May Agni (vouchsafe) to me faith and insight, not-forgetting (what I have learned) and memory; may this praiseful GAtavedas give blessing to us.’ [7. He makes with ashes the tripuzdhra sign (the sign of three strokes) which is set forth in the (treatise on the) Sauparzavrata, which is revealed, which agrees with the tradition handed down by the ancients, with the five formulas ‘ The threefold age’ (see above, I, 28, 9), one by one, on five (places), viz. the forehead, the heart, the right shoulder and the left, and then on the back. ] 8. He who approaches the fire after having sacrificed thus, studies of these Vedas, one, two, three, or all. ° Kuayopa 11. 1. Now (follows) the directing to the (special) observances. 2. The rules for it have been explained by the initiation. 3. He does not recite the SAvitrt. 7. This Satra is wanting in one of the Haug MSS. and in the Sambavya MS.; Ramagandra’s Paddhati takes no notice of it. I take it for a later addition. It should be noticed that the words dakshizaskandhe ... 4a pawikasu form a half Sloka. 11, 1. On the four Vratas, of which the Sukriya precedes the study of the main part of the Veda, the Sakvara, Vratika, and Aupanishada that of the different sections of the Aranyaka, see the note on chap. 7, 1 and the Introduction, p. 8. On the name of the Sukriya Ramakandra says, sukriyasabdo vedavaéi, tatsambandhad vratam api sukriyam. 2, 4. See the note on chap. 6, 1. 2. 1I ADHYAYA, II KHANDA, 13. 77 4. Some say that the handing over of the staff forms the end (of this ceremony). 5. During the northern course of the sun, in the time of the increasing moon— 6. The teacher having abstained through one day and one night from sexual intercourse and from eating flesh— 7. With the exclusion of the fourteenth day and of the eighth (of the half-month),
25. During the northern course of the sun, in the time of the increasing moon— 6. The teacher having abstained through one day and one night from sexual intercourse and from eating flesh— 7. With the exclusion of the fourteenth day and of the eighth (of the half-month), 8. And of the first and last, according to some (teachers), 9. Or on what day else the constellation seems lucky to him, on that day he shall direct (the student) to the duties of holiness according to the Sukriya rite. 10. Let him observe (those) duties through three days, or twelve days, or one year, or as long as the master may think fit. 11, The Sakvara (observance), however, (is to be kept) one year. 12. (So also) the Vratika and Aupanishada (observances), 13. When the time has elapsed, when the duties 4. On the dandapradana, see chap. 6, 2. 6. The pleonasm brahmagaryam upetya... brahmasart should be removed by expunging brahma4a4ri, which is omitted in the Sambavya text. Comp. chap. 12, Saitra 8; VI, 1, 2. 7. Comp. below, IV, 7, 7. 9. In the Sambavya text this Sfitra has a fuller form. It runs there thus, ‘ . . . he shall direct (the student) to the duties of holiness according to the Sukriya rite, the teacher saying, “Be a Sukriyabrahmafarin ;” the other one replying, “I will be a Sukriya-brahmafarin.” Thus also at the other observances he shall pronounce each time the name of the observance to which he directs him.’ 10. Comp. above, II, 5, 1. 13. The Samyu Ba&rhaspatya, i.e. the verse beginning with the 78 SANKHAYANA-GRIHYA-SOTRA. -have been observed, when the Veda has been studied down to the Samyu-Barhaspatya-(hymn), let (the teacher then), should he intend to instruct (the student) in the secret (part of the Veda), ascertain the time (through which the student has to observe the special rites) and the rules to be observed, from the (special) directions (that are handed down on this subject). Kuaypa 12, 1. After (the student) has eaten something in the morning, in the afternoon, to the north-east— words tak kham yor 4 vrinimahe, is the last verse of the Rigveda in the Bashkala redaction. See below, the note on IV, g, 9. On kalaniyamam, see Narayana’s note, pp. 140 seq. of the German edition.
3After (the student) has eaten something in the morning, in the afternoon, to the north-east— words tak kham yor 4 vrinimahe, is the last verse of the Rigveda in the Bashkala redaction. See below, the note on IV, g, 9. On kalaniyamam, see Narayana’s note, pp. 140 seq. of the German edition. 12, 1 seq. The Indian tradition (with the exception only, as far as is known to me, of the Sémbavya commentary) refers the ceremonies described in this chapter, like those treated of in chap. 11, as well to the Sukriya as to the Sakvara and the other Vratas. This is not correct. The eleventh chapter gives the rites common to the four Vratas; the Sukriya vrata is connected with no special ceremonies beside those, so that the exposition of this Vrata is brought to an end in that chapter. The last Stra of chap. 11 marks the transition to the special rites which are peculiar to the three other Vratas, and are connected with the character of mystical secrecy attributed to the Aranyaka, and thus it is with the exclusion of the Sukriya that the twelfth chapter refers only to those Vratas. The difference which we have pointed out between the two chapters finds its characteristic expression in SQtras 9 and 11 of chap. 11, compared with chap. 12, 13. 14; in the former Sftras the statements there given are expressly extended to the Sukriya, the Sakvara, the Vratika, and the Aupanishada, while in the latter passage mention is made first of the Mahandmnis, i.e. the text corresponding to the Sakvara vrata, and then the uttarazi prakarazdni (the following sections) are referred to, i.e. the Mahavrata and the Upanishad, so that the Sukriya vrata or the texts, the study of which is entered upon by that Vrata, are left out here. There is a good deal of confusion in the several commentaries II ADHYAYA, 12 KHANDA, 2. 79 2. Having sacrificed, the teacher then asks him with regard to those deities to whom he has been given in charge (see above, chap. 3, 1), ‘Hast thou fulfilled the duties of holiness before Agni, Indra, the Sun, and the Visve devas ?’
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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