Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. 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, according to Nar., ‘when he—i.e. the teacher—goes out of his dwelling-place. Ra&makandra says that savaripa either means lions, snakes, and other dangerous animals, or nails, horns, and other such things that fall off or are severed from the body. The text of the Sdmbavya MS. is sarvami ka sy4marfpani yavany4 (?) praviseyud, which the commentary explains, sarvams ka bhakshyavargdms a, I think there can be little doubt that the text of SAnkhdyana is correct (except that some doubt will remain as to A4syena or d4sye na), the more so as the passage reoccurs, nearly identically, below at VI, 1, 4.5. As to the translation we can only go so far as to venture the opinion that the Sinkhayana text does not admit the interpretation given by Gayarama, and accepted by Professor Stenzler (who compares Apastamba I, 11, 27; Gautama XVI, 41) in Paraskara II, rr, 3 for sarvardpa, which consequently should, in our opinion, be rejected also in that passage of Paraskara. For ascertaining the true meaning of savarfipa we shall have to wait until new parallel passages have been discovered. 12. The rules for the Anuvaséana have been given above in chap. 7. 13. The Mahandmni verses are given in the fourth Aranyaka of the Aitareyinas. See Sacred Books of the East, I, p. xliii. 11 ADHYAYA, 13 KHANDA, 7. 83 ‘Thou him’ (Rig-veda I, 18, 5), and, ‘ High in the sky’ (Rig-veda X, 107, 2), or (he accepts them) all with the Prazava (i.e. the syllable Om). 17. Here some prepare a mess of rice for the Visve devas at all sections (of the Aranyaka) ; 18. For the gods to whom he has been given in charge, according to Mazddkeya. Kuayopa 13. 1. Now (follow) the rules regarding the staff. 2. Let him not leave a passage between himself and the staff. 3. Now should any one of these things, viz. staff, girdle, or sacrificial cord, break or rend, the same penance (takes place) therefore which (has been prescribed) at the wedding with regard to the chariot. 4. If the girdle cannot be repaired, he makes another and speaks over it (the following verses) : 5. ‘ Thou who knowest the distinction of pure and impure, divine protectress Sarasvati, O girdle, prolong my vow unimpaired, unbroken. ‘Thou, Agni, art the pure bearer of vows. Agni, carry hither the gods to our sacrifice and our oblation. ‘ Bearing the vows, the infallible protector of vows, be our messenger, undecaying and mighty. Giving treasures, merciful, Agni, protect us, that we may live, GAtavedas !’ 6. And he ties the sacrificial cord to the staff. 7. Here it is said also: 18, Comp. the second Sfittra of this chapter. 13, 3. See above, I, 15, 9 seq. G2 84 SANKHAYANA-GRIHYA-SOTRA.
2Giving treasures, merciful, Agni, protect us, that we may live, GAtavedas !’ 6. And he ties the sacrificial cord to the staff. 7. Here it is said also: 18, Comp. the second Sfittra of this chapter. 13, 3. See above, I, 15, 9 seq. G2 84 SANKHAYANA-GRIHYA-SOTRA. 8. ‘Let him sacrifice the sacrificial cord and the staff, the girdle and also the skin in water after the completion of his vow with a Varuma-verse or with the essence (of the Vedas, i.e. the syllable Om).’ Kuawpa 14. 1. Now (follows) the Vaisvadeva (sacrifice). 2. The rite of the sacrifice has been explained. 3- Let him pour oblations of prepared Vaisvadeva food in the evening and in the morning into the (sacred) domestic fire. 4. ‘To Agni svaha! To Soma svéhé! To Indra and Agni sv4ha! To Vishzu sv4ha! To Bharadvaga Dhanvantari sv4ha! To the Visve devas svaha! To PragApati svaha! To Aditi svaha! To Anumati svaha! To Agni Svishéaksrt 8. Narayana here quotes Rig-veda I, 24, 6, which is the first verse in the Rig-veda addressed to Varuma (i.e. to Varuza alone, not to Mitra and Varuna, &c.), 14, 1. The rules regarding the Vaisvadeva sacrifice stand here, as I have already pointed out in the German edition, p. 142, in a very strange position amid the matter that concerns the student, and before the description of the ceremony that concludes studentship (the Samévartana; III, 1). On the first word of the chapter, atha, Nardyama observes that thereby the householder is marked as the subject of the following rules. It seems rather forced to explain the position of this chapter, as Narayana does, by pointing out that in some cases, for instance when the teacher is away on a journey, a student also can eventually be called upon to perform the Vaisvadeva sacrifice (comp. below, chap. 17, 3)- 2. This Sfitra shows, according to Narayama, that the Vaisvadeva offering does not follow the ordinary type of sacrifice (the Pratisrute homakalpa, as it is termed above, I, 9, 19), but the form described in the Agnikaryaprakarama, above, chap. 10, 3 seq. II ADHYAYA, 14 KHANDA, 8. 85 svaha !’—having thus offered the oblations belonging to those deities, 5. He then shall offer Balis (i.e. portions of food) in the centre of the floor to the same deities; (then another Bali with the words,) ‘Adoration to Brahman and to the Braéhmazas!’ and (with the verse), ‘Vastoshpati, accept us’ (Rig-veda VII, 54, 1) in the centre of the floor to V4stoshpati. 6. He then distributes Balis, from the left to the right, through the different quarters (of the horizon, to the presiding deities) in due order (with the words), 7. ‘Adoration to Indra and to those belonging to Indra! Adoration to Yama and to those belonging to Yama! Adoration to Varuma and to those belonging to Varuza! Adoration to Soma and to those belonging to Soma! Adoration to Byzhaspati and to those belonging to Brzhaspati!’ 8. Then (turned) towards the disk of the sun, ‘Adoration to Aditi and to the Adityas! Adoration
3Adoration to Varuma and to those belonging to Varuza! Adoration to Soma and to those belonging to Soma! Adoration to Byzhaspati and to those belonging to Brzhaspati!’ 8. Then (turned) towards the disk of the sun, ‘Adoration to Aditi and to the Adityas! Adoration 5. ‘He shall offer a Bali to those deities, i. e. to those ten deities to whom he has sacrificed, to Agni, &c. (see Sftra 4), addressing them with the word, “ Adoration (to such and such a deity”)— because in the other cases the word “ adoration” (nama/) has been prescribed for the Bali.’ Néardyama. 6, 7. The distribution of Balis begins in the east, which is the part of the horizon sacred to Indra; it then proceeds to the south, the west, the north, which are sacred respectively to Yama, Varuva, and Soma. Finally the Bali belonging to Brzhaspati and the Barhaspatyas is offered, according to Narayana, to the north-east. 8. The commentators (see p. 142 of the German edition) differ as to whether 4dityamazdala means the disk of the sun towards which this Bali should be offered, or a place or an apartment of circular form (Adityamazdalaripe mandalagare, as in my opinion we ought to correct the reading in N4&rayana’s note). 86 sANKHAYANA-GRIHYA-SOTRA. to the Nakshatras, to seasons, to months, to halfmonths, to days and nights, to years!’ 9. ‘To Pishan, the path-maker; to Dhatar, to Vidhdtar, and to the Maruts’ — (thus) on the thresholds. 10. To Vishzu on the grindstone. 11. ‘ To the tree ’—(thus) in the mortar. 12. ‘To the herbs’—(thus) where the herbs are kept. 13. ‘To Parganya, to the waters ’—(thus) near the water-pot. 14. ‘Adoration to Sri’—(thus) in the bed at the head, ‘to Bhadrak4lt’ at the foot. 15. In the privy, ‘Adoration to Sarvannabhati!’ 16. Then (he throws a Bali) into the air, in the evening with the words,‘ To the night-walkers,’ in the morning with the words, ‘ To the day-walkers,’ and with the verse, ‘ Which gods’ (Rig-veda I, 139, 11). 17. To the unknown deities to the north, and to Dhanapati (i.e. the Lord of treasures). 18. With the sacrificial cord suspended over the right shoulder he pours out the remnant to the south with the verse, ‘They whom the fire has burnt’ (Rig-veda X, 15, 14). 19. When he has made his offerings to gods, fathers (i.e. Manes), and men, let him give food to a Srotriya (i.e. to a learned Brahmaza). 20. Or let him give alms (of food) to a student. 21. Let him immediately afterwards offer food to a female under his protection, to a pregnant woman, to boys, and to old people. 21. Comp. Bohtlingk-Roth s. v. suvasini, and Professor Bihler’s Note on Gautama V, 25. II ADHYAYA, I5 KHANDA, 3. 87 22, Let him throw (some food) on the ground for the dogs, for the dog-butchers, and for the birds. 23. Let him eat nothing without having cut off (and offered as a Bali) a portion thereof. 24. (Let him) not (eat) alone, 25. Nor before (the others).
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.
114. 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, according to Nar., ‘when he—i.e. the teacher—goes out of his dwelling-place. Ra&makandra says that savaripa either means lions, snakes, and other dangerous animals, or nails, horns, and other such things that fall off or are severed from the body. The text of the Sdmbavya MS. is sarvami ka sy4marfpani yavany4 (?) praviseyud, which the commentary explains, sarvams ka bhakshyavargdms a, I think there can be little doubt that the text of SAnkhdyana is correct (except that some doubt will remain as to A4syena or d4sye na), the more so as the passage reoccurs, nearly identically, below at VI, 1, 4.5. As to the translation we can only go so far as to venture the opinion that the Sinkhayana text does not admit the interpretation given by Gayarama, and accepted by Professor Stenzler (who compares Apastamba I, 11, 27; Gautama XVI, 41) in Paraskara II, rr, 3 for sarvardpa, which consequently should, in our opinion, be rejected also in that passage of Paraskara. For ascertaining the true meaning of savarfipa we shall have to wait until new parallel passages have been discovered. 12. The rules for the Anuvaséana have been given above in chap. 7. 13. The Mahandmni verses are given in the fourth Aranyaka of the Aitareyinas. See Sacred Books of the East, I, p. xliii. 11 ADHYAYA, 13 KHANDA, 7. 83 ‘Thou him’ (Rig-veda I, 18, 5), and, ‘ High in the sky’ (Rig-veda X, 107, 2), or (he accepts them) all with the Prazava (i.e. the syllable Om). 17. Here some prepare a mess of rice for the Visve devas at all sections (of the Aranyaka) ; 18. For the gods to whom he has been given in charge, according to Mazddkeya. Kuayopa 13. 1. Now (follow) the rules regarding the staff. 2. Let him not leave a passage between himself and the staff. 3. Now should any one of these things, viz. staff, girdle, or sacrificial cord, break or rend, the same penance (takes place) therefore which (has been prescribed) at the wedding with regard to the chariot. 4. If the girdle cannot be repaired, he makes another and speaks over it (the following verses) : 5. ‘ Thou who knowest the distinction of pure and impure, divine protectress Sarasvati, O girdle, prolong my vow unimpaired, unbroken. ‘Thou, Agni, art the pure bearer of vows. Agni, carry hither the gods to our sacrifice and our oblation. ‘ Bearing the vows, the infallible protector of vows, be our messenger, undecaying and mighty. Giving treasures, merciful, Agni, protect us, that we may live, GAtavedas !’ 6. And he ties the sacrificial cord to the staff. 7. Here it is said also: 18, Comp. the second Sfittra of this chapter. 13, 3. See above, I, 15, 9 seq. G2 84 SANKHAYANA-GRIHYA-SOTRA.
2Giving treasures, merciful, Agni, protect us, that we may live, GAtavedas !’ 6. And he ties the sacrificial cord to the staff. 7. Here it is said also: 18, Comp. the second Sfittra of this chapter. 13, 3. See above, I, 15, 9 seq. G2 84 SANKHAYANA-GRIHYA-SOTRA. 8. ‘Let him sacrifice the sacrificial cord and the staff, the girdle and also the skin in water after the completion of his vow with a Varuma-verse or with the essence (of the Vedas, i.e. the syllable Om).’ Kuawpa 14. 1. Now (follows) the Vaisvadeva (sacrifice). 2. The rite of the sacrifice has been explained. 3- Let him pour oblations of prepared Vaisvadeva food in the evening and in the morning into the (sacred) domestic fire. 4. ‘To Agni svaha! To Soma svéhé! To Indra and Agni sv4ha! To Vishzu sv4ha! To Bharadvaga Dhanvantari sv4ha! To the Visve devas svaha! To PragApati svaha! To Aditi svaha! To Anumati svaha! To Agni Svishéaksrt 8. Narayana here quotes Rig-veda I, 24, 6, which is the first verse in the Rig-veda addressed to Varuma (i.e. to Varuza alone, not to Mitra and Varuna, &c.), 14, 1. The rules regarding the Vaisvadeva sacrifice stand here, as I have already pointed out in the German edition, p. 142, in a very strange position amid the matter that concerns the student, and before the description of the ceremony that concludes studentship (the Samévartana; III, 1). On the first word of the chapter, atha, Nardyama observes that thereby the householder is marked as the subject of the following rules. It seems rather forced to explain the position of this chapter, as Narayana does, by pointing out that in some cases, for instance when the teacher is away on a journey, a student also can eventually be called upon to perform the Vaisvadeva sacrifice (comp. below, chap. 17, 3)- 2. This Sfitra shows, according to Narayama, that the Vaisvadeva offering does not follow the ordinary type of sacrifice (the Pratisrute homakalpa, as it is termed above, I, 9, 19), but the form described in the Agnikaryaprakarama, above, chap. 10, 3 seq. II ADHYAYA, 14 KHANDA, 8. 85 svaha !’—having thus offered the oblations belonging to those deities, 5. He then shall offer Balis (i.e. portions of food) in the centre of the floor to the same deities; (then another Bali with the words,) ‘Adoration to Brahman and to the Braéhmazas!’ and (with the verse), ‘Vastoshpati, accept us’ (Rig-veda VII, 54, 1) in the centre of the floor to V4stoshpati. 6. He then distributes Balis, from the left to the right, through the different quarters (of the horizon, to the presiding deities) in due order (with the words), 7. ‘Adoration to Indra and to those belonging to Indra! Adoration to Yama and to those belonging to Yama! Adoration to Varuma and to those belonging to Varuza! Adoration to Soma and to those belonging to Soma! Adoration to Byzhaspati and to those belonging to Brzhaspati!’ 8. Then (turned) towards the disk of the sun, ‘Adoration to Aditi and to the Adityas! Adoration
3Adoration to Varuma and to those belonging to Varuza! Adoration to Soma and to those belonging to Soma! Adoration to Byzhaspati and to those belonging to Brzhaspati!’ 8. Then (turned) towards the disk of the sun, ‘Adoration to Aditi and to the Adityas! Adoration 5. ‘He shall offer a Bali to those deities, i. e. to those ten deities to whom he has sacrificed, to Agni, &c. (see Sftra 4), addressing them with the word, “ Adoration (to such and such a deity”)— because in the other cases the word “ adoration” (nama/) has been prescribed for the Bali.’ Néardyama. 6, 7. The distribution of Balis begins in the east, which is the part of the horizon sacred to Indra; it then proceeds to the south, the west, the north, which are sacred respectively to Yama, Varuva, and Soma. Finally the Bali belonging to Brzhaspati and the Barhaspatyas is offered, according to Narayana, to the north-east. 8. The commentators (see p. 142 of the German edition) differ as to whether 4dityamazdala means the disk of the sun towards which this Bali should be offered, or a place or an apartment of circular form (Adityamazdalaripe mandalagare, as in my opinion we ought to correct the reading in N4&rayana’s note). 86 sANKHAYANA-GRIHYA-SOTRA. to the Nakshatras, to seasons, to months, to halfmonths, to days and nights, to years!’ 9. ‘To Pishan, the path-maker; to Dhatar, to Vidhdtar, and to the Maruts’ — (thus) on the thresholds. 10. To Vishzu on the grindstone. 11. ‘ To the tree ’—(thus) in the mortar. 12. ‘To the herbs’—(thus) where the herbs are kept. 13. ‘To Parganya, to the waters ’—(thus) near the water-pot. 14. ‘Adoration to Sri’—(thus) in the bed at the head, ‘to Bhadrak4lt’ at the foot. 15. In the privy, ‘Adoration to Sarvannabhati!’ 16. Then (he throws a Bali) into the air, in the evening with the words,‘ To the night-walkers,’ in the morning with the words, ‘ To the day-walkers,’ and with the verse, ‘ Which gods’ (Rig-veda I, 139, 11). 17. To the unknown deities to the north, and to Dhanapati (i.e. the Lord of treasures). 18. With the sacrificial cord suspended over the right shoulder he pours out the remnant to the south with the verse, ‘They whom the fire has burnt’ (Rig-veda X, 15, 14). 19. When he has made his offerings to gods, fathers (i.e. Manes), and men, let him give food to a Srotriya (i.e. to a learned Brahmaza). 20. Or let him give alms (of food) to a student. 21. Let him immediately afterwards offer food to a female under his protection, to a pregnant woman, to boys, and to old people. 21. Comp. Bohtlingk-Roth s. v. suvasini, and Professor Bihler’s Note on Gautama V, 25. II ADHYAYA, I5 KHANDA, 3. 87 22, Let him throw (some food) on the ground for the dogs, for the dog-butchers, and for the birds. 23. Let him eat nothing without having cut off (and offered as a Bali) a portion thereof. 24. (Let him) not (eat) alone, 25. Nor before (the others).
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.