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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
179 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 ?’ with regard to the succession of the different ceremonies taught in this chapter. They all agree in stating that after the lapse of the year through which the Vrata is kept, a ceremony is performed called Uddikshanika, i.e. the giving up of the Dfksh4, or preparatory observance. This Uddtkshawik consists chiefly in the teacher’s ascertaining whether the student has fulfilled the duties involved by the Vrata (see Sftras 2 and 3). Besides that, there is no doubt that a repetition of the Upanayana (chap. 11, 2) also formed part of the preparatory rites for the study of the Aranyaka. As to the way in which these different ceremonies and the other rites described in this chapter would have to be arranged according to our text, it is perhaps best to follow the statements given in an epitome from the bal€vabodhanartham Rishidaivatakhandopaddhati (MS. Berol. Chambers, 199 a, fols. 13-16) ; the slight confusion therein is not difficult to get rid of. There we read, ‘The Sakvara, however, is to be kept one year (chap. 11, 11). When the Uddikshawika has been performed, and three nights (chap. 12, 6) or one day and one night (ibid. 7) have elapsed, the Upanayana should be performed as above (chap. 11, 2), with this difference that at the end of the formula mama vrate, &c. (chap. 4, 1) one should say, “ May Brzhaspati join thee to me for the holy observance of the Sakvara through one year, O Devadatta!” (On this formula, resting on a misunderstanding of chap. 4, Sftra 2, see the Introduction, p. 8.) The rest is the same as at the Sukriya. Then, when the year (chap. 11, 11) has elapsed, and the Uddikshamika has been performed, and the three days or the night have passed (chap. 12, 6. 7), he should go out of the village... and in the north-eastern direction,’ &c. (here follows the description of how the secret doctrines should be taught to the student, according to Sankh. V1). The confusion showing itself in the double mention of the Uddikshaik4, before and after the Upanayana, should no doubt be put to the account of the excerptor or perhaps even of the MS.; what the meaning of the original Paddhati was is sufficiently shown in the remarks on the following Vratas, for instance, on the Vratika (fol. 16), ‘Now follows the Vratika vrata. It lasts one year (chap. 80 SANKHAYANA GRIHYA-SOTRA. 3. If he answers, ‘I have fulfilled them, sir !’— 4. The teacher three times envelops, from the left to the right, with a fresh garment the face (of the student) who is standing behind the fire, in front of the teacher, with his face to the east. 5. He turns the skirt (of that garment) upwards so that it cannot slip down,
2The teacher three times envelops, from the left to the right, with a fresh garment the face (of the student) who is standing behind the fire, in front of the teacher, with his face to the east. 5. He turns the skirt (of that garment) upwards so that it cannot slip down, 6. (And says:) ‘Leaving off for three days the putting on of fuel, the going for alms, the sleeping on the ground, and the obedience to the teacher, fast in the forest, in a god’s house or in a place where Agnihotra is performed, keeping silence, with earnest care.’ 11,12). When the Sakvara has reached its end [here we find added at the margin of the MS., “ After the Uddikshawika has been performed.” These words ought not to be received into the text; in the corresponding passage on the Aupanishada vrata they are not found] he performs the whole ceremony, beginning from the smearing (of the Sthazdila with cow-dung), the drawing of the lines, &c., as at the Upanayana ... and then, when one year has elapsed, he performs the Uddikshamika, and the rules [given in chap. 12, 9 seq.] are observed as above.’ I think that here the meaning of the text is correctly represented; first comes the Upanayana, then follows the Vrata lasting one year, then the Uddikshawikaé. After this ceremony the teacher gives to the student the directions mentioned in chap. 12, 16; then follow the three days, or the one night (chap. 12, 6. 7), and finally they both go out of the village to the north-east, and in the forest they recite the Rahasya. On the whole ceremonies connected with the study of the Aranyaka the sixth book should be compared. 5. Narayana: Vastrasya dasa4 prantabhaga[m] uparishét kritva tatha badhniydd yatha na sambhrasyeta adhastan na patati tatha vidheyam. 6. The things which the student here is ordered to leave off for three days are the same that are mentioned above, chap. 6, 8, as his standing duties. According to Narayana this would be the Adesa mentioned in chap. 11, 13. Il ADHYAYA, 12 KHANDA, I0. 81 7. Here some (teachers) prescribe the same observances only for one night, during which he is to stand. 8. The teacher refrains from eating flesh and from sexual intercourse. 9. When those three days or that night has elapsed, going out from the village he shall avoid to look at the following (persons or things) that form impediments for the study (of the Veda): 10. Raw flesh, a Xamd4la, a woman that has lately been confined, or that has her courses, blood, persons whose hands have been cut off, cemeteries, and all sorts of corpse-like (animals ?) which enter (their dens ?) with the mouth first (?), keeping them away from the place where he dwells. 8. Comp. chap. 11, 6.
38. Comp. chap. 11, 6. 1o. With S@tika is meant a woman during the first ten days after her confinement, for which period the asauéa lasts.—A pahasta is rendered by Narayana by £Ainnahasta; the comment on the Sdmbavya-Grzhya mentions 4yudhankitahastams ha. The translation of the last words of this Sfitra (sarvazi ka savarip4ni yany 4sye na [or 4syena?] praviseyus svasya vasan nirasan) is absolutely uncertain. Ndardyava says that such animals as lions, serpents, &c. are designated in common use as savar(pazi. (This literally means, ‘ having the form of acorpse.’ Immediately afterwards Narayana gives a nearly identical explanation of savarfpa as different from the one stated first. So perhaps we may conjecture that his first explanation rests on a reading sarparipazi; comp. the reading sarvarfipa of Paraskara.) Of these the animals entering their dwelling-places with the mouth first (asyena) are to be understood here as forming, when looked at, an impediment for the study. N&rayaza then says that other authorities understand sava in the sense of a dead human body; then savarfip4zi are beings having the form thereof (tadrfpazi), such as dogs, jackals, &c. The words yany 4syena praviseyuA signify that the study is impeded also on the sight of lions, tigers, &c. ; for these enter their dwelling-places with their faces first (? anumukhaid kritv4). The words svasya vasdn nirasan mean, [29] G 82 sANKHAYANA-GRIHYA-SOTRA. 11. Going out (from the village) in a north-eastern direction the teacher sits down on a clean spot, turning his face to the east. 12. When the sun has risen, he recites, in the way prescribed for the Veda-study, (the Aranyaka texts to the student) who is to keep silence and who wears a turban. 13. This rule is to be observed only for the Mahanaémni verses. 14. At the sections however that follow (after the Mahandmnis) the other one hears while the teacher recites them for himself. 15. He gives (to the teacher) the turban, a vessel, a good cow. 16. (The teacher accepts the gifts) with the verses,
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.
179 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 ?’ with regard to the succession of the different ceremonies taught in this chapter. They all agree in stating that after the lapse of the year through which the Vrata is kept, a ceremony is performed called Uddikshanika, i.e. the giving up of the Dfksh4, or preparatory observance. This Uddtkshawik consists chiefly in the teacher’s ascertaining whether the student has fulfilled the duties involved by the Vrata (see Sftras 2 and 3). Besides that, there is no doubt that a repetition of the Upanayana (chap. 11, 2) also formed part of the preparatory rites for the study of the Aranyaka. As to the way in which these different ceremonies and the other rites described in this chapter would have to be arranged according to our text, it is perhaps best to follow the statements given in an epitome from the bal€vabodhanartham Rishidaivatakhandopaddhati (MS. Berol. Chambers, 199 a, fols. 13-16) ; the slight confusion therein is not difficult to get rid of. There we read, ‘The Sakvara, however, is to be kept one year (chap. 11, 11). When the Uddikshawika has been performed, and three nights (chap. 12, 6) or one day and one night (ibid. 7) have elapsed, the Upanayana should be performed as above (chap. 11, 2), with this difference that at the end of the formula mama vrate, &c. (chap. 4, 1) one should say, “ May Brzhaspati join thee to me for the holy observance of the Sakvara through one year, O Devadatta!” (On this formula, resting on a misunderstanding of chap. 4, Sftra 2, see the Introduction, p. 8.) The rest is the same as at the Sukriya. Then, when the year (chap. 11, 11) has elapsed, and the Uddikshamika has been performed, and the three days or the night have passed (chap. 12, 6. 7), he should go out of the village... and in the north-eastern direction,’ &c. (here follows the description of how the secret doctrines should be taught to the student, according to Sankh. V1). The confusion showing itself in the double mention of the Uddikshaik4, before and after the Upanayana, should no doubt be put to the account of the excerptor or perhaps even of the MS.; what the meaning of the original Paddhati was is sufficiently shown in the remarks on the following Vratas, for instance, on the Vratika (fol. 16), ‘Now follows the Vratika vrata. It lasts one year (chap. 80 SANKHAYANA GRIHYA-SOTRA. 3. If he answers, ‘I have fulfilled them, sir !’— 4. The teacher three times envelops, from the left to the right, with a fresh garment the face (of the student) who is standing behind the fire, in front of the teacher, with his face to the east. 5. He turns the skirt (of that garment) upwards so that it cannot slip down,
2The teacher three times envelops, from the left to the right, with a fresh garment the face (of the student) who is standing behind the fire, in front of the teacher, with his face to the east. 5. He turns the skirt (of that garment) upwards so that it cannot slip down, 6. (And says:) ‘Leaving off for three days the putting on of fuel, the going for alms, the sleeping on the ground, and the obedience to the teacher, fast in the forest, in a god’s house or in a place where Agnihotra is performed, keeping silence, with earnest care.’ 11,12). When the Sakvara has reached its end [here we find added at the margin of the MS., “ After the Uddikshawika has been performed.” These words ought not to be received into the text; in the corresponding passage on the Aupanishada vrata they are not found] he performs the whole ceremony, beginning from the smearing (of the Sthazdila with cow-dung), the drawing of the lines, &c., as at the Upanayana ... and then, when one year has elapsed, he performs the Uddikshamika, and the rules [given in chap. 12, 9 seq.] are observed as above.’ I think that here the meaning of the text is correctly represented; first comes the Upanayana, then follows the Vrata lasting one year, then the Uddikshawikaé. After this ceremony the teacher gives to the student the directions mentioned in chap. 12, 16; then follow the three days, or the one night (chap. 12, 6. 7), and finally they both go out of the village to the north-east, and in the forest they recite the Rahasya. On the whole ceremonies connected with the study of the Aranyaka the sixth book should be compared. 5. Narayana: Vastrasya dasa4 prantabhaga[m] uparishét kritva tatha badhniydd yatha na sambhrasyeta adhastan na patati tatha vidheyam. 6. The things which the student here is ordered to leave off for three days are the same that are mentioned above, chap. 6, 8, as his standing duties. According to Narayana this would be the Adesa mentioned in chap. 11, 13. Il ADHYAYA, 12 KHANDA, I0. 81 7. Here some (teachers) prescribe the same observances only for one night, during which he is to stand. 8. The teacher refrains from eating flesh and from sexual intercourse. 9. When those three days or that night has elapsed, going out from the village he shall avoid to look at the following (persons or things) that form impediments for the study (of the Veda): 10. Raw flesh, a Xamd4la, a woman that has lately been confined, or that has her courses, blood, persons whose hands have been cut off, cemeteries, and all sorts of corpse-like (animals ?) which enter (their dens ?) with the mouth first (?), keeping them away from the place where he dwells. 8. Comp. chap. 11, 6.
38. Comp. chap. 11, 6. 1o. With S@tika is meant a woman during the first ten days after her confinement, for which period the asauéa lasts.—A pahasta is rendered by Narayana by £Ainnahasta; the comment on the Sdmbavya-Grzhya mentions 4yudhankitahastams ha. The translation of the last words of this Sfitra (sarvazi ka savarip4ni yany 4sye na [or 4syena?] praviseyus svasya vasan nirasan) is absolutely uncertain. Ndardyava says that such animals as lions, serpents, &c. are designated in common use as savar(pazi. (This literally means, ‘ having the form of acorpse.’ Immediately afterwards Narayana gives a nearly identical explanation of savarfpa as different from the one stated first. So perhaps we may conjecture that his first explanation rests on a reading sarparipazi; comp. the reading sarvarfipa of Paraskara.) Of these the animals entering their dwelling-places with the mouth first (asyena) are to be understood here as forming, when looked at, an impediment for the study. N&rayaza then says that other authorities understand sava in the sense of a dead human body; then savarfip4zi are beings having the form thereof (tadrfpazi), such as dogs, jackals, &c. The words yany 4syena praviseyuA signify that the study is impeded also on the sight of lions, tigers, &c. ; for these enter their dwelling-places with their faces first (? anumukhaid kritv4). The words svasya vasdn nirasan mean, [29] G 82 sANKHAYANA-GRIHYA-SOTRA. 11. Going out (from the village) in a north-eastern direction the teacher sits down on a clean spot, turning his face to the east. 12. When the sun has risen, he recites, in the way prescribed for the Veda-study, (the Aranyaka texts to the student) who is to keep silence and who wears a turban. 13. This rule is to be observed only for the Mahanaémni verses. 14. At the sections however that follow (after the Mahandmnis) the other one hears while the teacher recites them for himself. 15. He gives (to the teacher) the turban, a vessel, a good cow. 16. (The teacher accepts the gifts) with the verses,
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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