Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II 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). 26. With regard thereto it has been said also in the Az&, ‘In vain the fool gains food’ (Rig-veda X, 117, 6). Kuanpa 15. 1. Should any one of the six persons (mentioned in the Srauta-sitra and in the Sfitras 4-9) to whom the Arghya reception is due, visit (him), let him make (ready) a cow, a goat, or what (sort of food) he thinks most like (thereto). 2. Let the Argha not be without flesh. 3. On the occasion of a sacrifice and of a wedding let (the guest) say, ‘ Make it (ready).’ 22, 23. Probably these Sftras should be divided after iti. 23. ‘Pfrvam means, he should not eat before his relations (bandhubhya’ pfirvam prathamata’).’ Ndarayana. 15, 1. This Stra presupposes the Srauta-sfitra IV, 21, 1: ‘To six persons the Argha reception is due, viz. to the teacher, to an officiating priest, to the father-in-law, to a king, to a Snataka, to a friend.’ Here the fourth person mentioned is the svasura, while in the Grzhya text the expression vaivahya is used. It is difficult not to believe that both words are used in the same sense, and accordingly Narayana says vivahyah svasurak. Comp. Professor Stenzler’s note on P4raskara I, 3, 1; Apastamba II, 8,7; Gautama V, 27. Saémfnyatamam sadrisatamam mashidikam (makhadikam the MS.) annam. N§Arfyana. 2,3. These Sfitras are identical with Paraskara I, 3, 29. 30. The following Sftra of Paéraskara stands in the Sinkh4yana text as 88 SANKHAYANA-GRIHYA-SOTRA. 4. The animal (offered) to the teacher is sacred to Agni; 5. If offered to an officiating priest, to Brzhaspati ; 6. If to the father-in-law, to Pragdpati ; 7. If to a king, to Indra; 8. If to a friend, to Mitra; g. If to a Snataka, to Indra and Agni; to. Even if he performs more than one Soma sacrifice during a year, let only priests who have received (from him) the Arghya reception officiate for him, not such who have not received it. 11. Here it is said also: Sdtra 10. Probably Paraskara here represents the text which both Sfitrakaras follow, more exactly, and the enumeration given by Sankhayana in Sfitras 4-9 of the different categories of Arghyas with the corresponding deities, is an addition to that original stock of rules.
2Here it is said also: Sdtra 10. Probably Paraskara here represents the text which both Sfitrakaras follow, more exactly, and the enumeration given by Sankhayana in Sfitras 4-9 of the different categories of Arghyas with the corresponding deities, is an addition to that original stock of rules. Apparently the two Sfitras 2 and 3 stand in contradiction to each other, as Sfitra 2 seems to prescribe that at the Argha meal in every case flesh should be given to the guest, and Sftra 3 specifies only two occasions on which the killing of the Argha cow cannot be dispensed with. Perhaps the meaning is this, that it is not necessary, except in the cases of a sacrifice and of a wedding, to kill a cow expressly for that purpose, but that in any case, even if the cow offered to the guest be declined by him, the host should take care that some flesh be served at that meal. So says Narayaza in his note on Asvalayana-Grthya I, 24, 33, ‘ Pasukaranapakshe tanmamsena bhoganam, utsarganapakshe mamsdntarena.’ Similarly the Buddhists distinguish between eating flesh and eating the flesh of an animal expressly killed in order to entertain that very guest. 6. The literal translation of vaivahya would be ‘a person related by marriage.’ But comp. the note on Sfittra 1. 8. Priya of course docs not mean gdmatar, as is stated in a number of commentaries. Gobhila says, priyostithid. 11, Other persons, for instance a king, can claim the Argha reception not more than once a year. Comp. Apastamba II, 8, 7; Gautama V, 28, 29, &c. II ADHYAYA, 17 KHANDA, I. 89 Kuawpa 16, 1. ‘At the Madhuparka and at the Soma sacrifice, at the sacred rites for fathers (Manes) and gods only animals may be killed, not elsewhere: thus has Manu said. 2. ‘Both his teacher and his father, and also a friend who does not stay in his house as a guest: whatever these dispose, that let him do; such is the established custom. 3. ‘Let him not consider as a guest a person living in the same village, or one that comes in returning from a journey; (but let him consider as a guest only) one who has arrived at his house where the wife or the fires (of the host) are. 4. ‘(The fire of) the Agnihotra, bulls, and a guest that has come in at the right time, children and persons of noble families: these burn up him who neglects them. 5. ‘A bull, the Agnihotra, and a student, these three prosper only if they eat; there is no prosperity for them, if they do not eat. 6. ‘Day by day the domestic deities approach the man who performs the domestic rites, in order to receive their share; (that) let him pour out to them. Kuawnpa 17. 1. ‘ Even if a man constantly gather grass and perform the Agnihotra, a Brahmaza who stays (in his 16, 3. Comp. Gautama V, 40, &c. 4. On the right time for the arrival of a guest, see Gautama, loc. cit. 90 SANKHAYANA-GRIHYA-SOTRA. house) without receiving honour takes away all his good works.
31. ‘ Even if a man constantly gather grass and perform the Agnihotra, a Brahmaza who stays (in his 16, 3. Comp. Gautama V, 40, &c. 4. On the right time for the arrival of a guest, see Gautama, loc. cit. 90 SANKHAYANA-GRIHYA-SOTRA. house) without receiving honour takes away all his good works. 2. ‘One should give (even) if it were only a water-pot; one should sacrifice (even) if it were a piece of wood; (even) down to one hymn or to one Anuvaka the Brahmayagfa is enjoined. 3. ‘When on a journey let him not fast; (during that time) the wife keeps the vow. Let his son, his brother, or his wife, or his pupil offer the Bali oblation. 4. ‘Those who perform this Vaisvadeva sacrifice in the evening and in the morning, they will prosper in wealth and (long) life, in fame and offspring.’ Kuanpa 18. 1. A student who is going to set out on a journey, speaks thus to his teacher : 2. ‘Of inhalation and exhalation’—(this he says) in a low voice; ‘Om, I will dwell’—this aloud. 3. (The teacher) in a low voice (replies), ‘To inhalation and exhalation I, the wide-extended one, resort with thee. To the protecting god I give thee in charge. God Savitar; this student belongs to thee; I give him in charge to thee; protect him; do not forsake him.’ 4. ‘Om, hail!’ the teacher aloud. ‘Hail!’ the teacher aloud. Here ends the Second Adhyaya. 18, 2. Perhaps vatsy4mii (I will dwell) is a sort of euphemism for pravatsy4mi (I will go away). Ill ADHYAYA, I KHANDA, IO. gi ApvuyAya III, Kuawpa 1. 1. A bath (shall be taken by the student) when he is going to return home (from his teacher). 2. ‘A bull’s hide’—this has been declared. On that hide he makes him sit down and have his hair and beard cut and the hair of the body and the nails. 3.. Having had (the cut-off hair-ends, &c.) thrown away together with rice and barley, with sesamumseed and mustard-seed, with Apamarga and Sadapushpt flowers, 4. Having sprinkled him (with water) with the Apohish¢Atya-hymn (Rig-veda X, 9), 5. Having adorned him, 6. Having dressed him with two garments with (the verse), ‘The garments both of you’ (Rig-veda I, 152, 1), 7. He then puts on him a golden ornament (with the words), ‘Giving life and vigour’ (Vagasaneyi Samhita XXXIV, 50). 8. With (the verse), ‘Mine, Agni, be vigour’ (Rig-veda X, 128, 1), the veiling (of the head is done). 9. With (the verse), ‘ House by house the shining one’ (Rig-veda I, 123, 4) (he takes) the parasol, 10. With (the verse), ‘ Rise up’ (Rig-veda X, 18, 6), the shoes, 1, 2. Comp. above, I, 16, 1, and the note there. 4. N&r4yana says here, enam mAzavakam abhishifya abhishekam snanam karayitva. Comp. P4raskara II, 6, 9 seq. g2 SANKHAYANA-GRIHYA-SOTRA. 11. With (the verse), ‘Long be thy hook’ (Rigveda VIII, 17, 10) he takes a bamboo staff. 12. Let him sit that day in solitude. 13. With (the verses), ‘O tree! with strong limbs,’ and, ‘A ruler indeed’ (Rig-veda VI, 47, 26; X, 152,1) let him mount the chariot.
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.
1II 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). 26. With regard thereto it has been said also in the Az&, ‘In vain the fool gains food’ (Rig-veda X, 117, 6). Kuanpa 15. 1. Should any one of the six persons (mentioned in the Srauta-sitra and in the Sfitras 4-9) to whom the Arghya reception is due, visit (him), let him make (ready) a cow, a goat, or what (sort of food) he thinks most like (thereto). 2. Let the Argha not be without flesh. 3. On the occasion of a sacrifice and of a wedding let (the guest) say, ‘ Make it (ready).’ 22, 23. Probably these Sftras should be divided after iti. 23. ‘Pfrvam means, he should not eat before his relations (bandhubhya’ pfirvam prathamata’).’ Ndarayana. 15, 1. This Stra presupposes the Srauta-sfitra IV, 21, 1: ‘To six persons the Argha reception is due, viz. to the teacher, to an officiating priest, to the father-in-law, to a king, to a Snataka, to a friend.’ Here the fourth person mentioned is the svasura, while in the Grzhya text the expression vaivahya is used. It is difficult not to believe that both words are used in the same sense, and accordingly Narayana says vivahyah svasurak. Comp. Professor Stenzler’s note on P4raskara I, 3, 1; Apastamba II, 8,7; Gautama V, 27. Saémfnyatamam sadrisatamam mashidikam (makhadikam the MS.) annam. N§Arfyana. 2,3. These Sfitras are identical with Paraskara I, 3, 29. 30. The following Sftra of Paéraskara stands in the Sinkh4yana text as 88 SANKHAYANA-GRIHYA-SOTRA. 4. The animal (offered) to the teacher is sacred to Agni; 5. If offered to an officiating priest, to Brzhaspati ; 6. If to the father-in-law, to Pragdpati ; 7. If to a king, to Indra; 8. If to a friend, to Mitra; g. If to a Snataka, to Indra and Agni; to. Even if he performs more than one Soma sacrifice during a year, let only priests who have received (from him) the Arghya reception officiate for him, not such who have not received it. 11. Here it is said also: Sdtra 10. Probably Paraskara here represents the text which both Sfitrakaras follow, more exactly, and the enumeration given by Sankhayana in Sfitras 4-9 of the different categories of Arghyas with the corresponding deities, is an addition to that original stock of rules.
2Here it is said also: Sdtra 10. Probably Paraskara here represents the text which both Sfitrakaras follow, more exactly, and the enumeration given by Sankhayana in Sfitras 4-9 of the different categories of Arghyas with the corresponding deities, is an addition to that original stock of rules. Apparently the two Sfitras 2 and 3 stand in contradiction to each other, as Sfitra 2 seems to prescribe that at the Argha meal in every case flesh should be given to the guest, and Sftra 3 specifies only two occasions on which the killing of the Argha cow cannot be dispensed with. Perhaps the meaning is this, that it is not necessary, except in the cases of a sacrifice and of a wedding, to kill a cow expressly for that purpose, but that in any case, even if the cow offered to the guest be declined by him, the host should take care that some flesh be served at that meal. So says Narayaza in his note on Asvalayana-Grthya I, 24, 33, ‘ Pasukaranapakshe tanmamsena bhoganam, utsarganapakshe mamsdntarena.’ Similarly the Buddhists distinguish between eating flesh and eating the flesh of an animal expressly killed in order to entertain that very guest. 6. The literal translation of vaivahya would be ‘a person related by marriage.’ But comp. the note on Sfittra 1. 8. Priya of course docs not mean gdmatar, as is stated in a number of commentaries. Gobhila says, priyostithid. 11, Other persons, for instance a king, can claim the Argha reception not more than once a year. Comp. Apastamba II, 8, 7; Gautama V, 28, 29, &c. II ADHYAYA, 17 KHANDA, I. 89 Kuawpa 16, 1. ‘At the Madhuparka and at the Soma sacrifice, at the sacred rites for fathers (Manes) and gods only animals may be killed, not elsewhere: thus has Manu said. 2. ‘Both his teacher and his father, and also a friend who does not stay in his house as a guest: whatever these dispose, that let him do; such is the established custom. 3. ‘Let him not consider as a guest a person living in the same village, or one that comes in returning from a journey; (but let him consider as a guest only) one who has arrived at his house where the wife or the fires (of the host) are. 4. ‘(The fire of) the Agnihotra, bulls, and a guest that has come in at the right time, children and persons of noble families: these burn up him who neglects them. 5. ‘A bull, the Agnihotra, and a student, these three prosper only if they eat; there is no prosperity for them, if they do not eat. 6. ‘Day by day the domestic deities approach the man who performs the domestic rites, in order to receive their share; (that) let him pour out to them. Kuawnpa 17. 1. ‘ Even if a man constantly gather grass and perform the Agnihotra, a Brahmaza who stays (in his 16, 3. Comp. Gautama V, 40, &c. 4. On the right time for the arrival of a guest, see Gautama, loc. cit. 90 SANKHAYANA-GRIHYA-SOTRA. house) without receiving honour takes away all his good works.
31. ‘ Even if a man constantly gather grass and perform the Agnihotra, a Brahmaza who stays (in his 16, 3. Comp. Gautama V, 40, &c. 4. On the right time for the arrival of a guest, see Gautama, loc. cit. 90 SANKHAYANA-GRIHYA-SOTRA. house) without receiving honour takes away all his good works. 2. ‘One should give (even) if it were only a water-pot; one should sacrifice (even) if it were a piece of wood; (even) down to one hymn or to one Anuvaka the Brahmayagfa is enjoined. 3. ‘When on a journey let him not fast; (during that time) the wife keeps the vow. Let his son, his brother, or his wife, or his pupil offer the Bali oblation. 4. ‘Those who perform this Vaisvadeva sacrifice in the evening and in the morning, they will prosper in wealth and (long) life, in fame and offspring.’ Kuanpa 18. 1. A student who is going to set out on a journey, speaks thus to his teacher : 2. ‘Of inhalation and exhalation’—(this he says) in a low voice; ‘Om, I will dwell’—this aloud. 3. (The teacher) in a low voice (replies), ‘To inhalation and exhalation I, the wide-extended one, resort with thee. To the protecting god I give thee in charge. God Savitar; this student belongs to thee; I give him in charge to thee; protect him; do not forsake him.’ 4. ‘Om, hail!’ the teacher aloud. ‘Hail!’ the teacher aloud. Here ends the Second Adhyaya. 18, 2. Perhaps vatsy4mii (I will dwell) is a sort of euphemism for pravatsy4mi (I will go away). Ill ADHYAYA, I KHANDA, IO. gi ApvuyAya III, Kuawpa 1. 1. A bath (shall be taken by the student) when he is going to return home (from his teacher). 2. ‘A bull’s hide’—this has been declared. On that hide he makes him sit down and have his hair and beard cut and the hair of the body and the nails. 3.. Having had (the cut-off hair-ends, &c.) thrown away together with rice and barley, with sesamumseed and mustard-seed, with Apamarga and Sadapushpt flowers, 4. Having sprinkled him (with water) with the Apohish¢Atya-hymn (Rig-veda X, 9), 5. Having adorned him, 6. Having dressed him with two garments with (the verse), ‘The garments both of you’ (Rig-veda I, 152, 1), 7. He then puts on him a golden ornament (with the words), ‘Giving life and vigour’ (Vagasaneyi Samhita XXXIV, 50). 8. With (the verse), ‘Mine, Agni, be vigour’ (Rig-veda X, 128, 1), the veiling (of the head is done). 9. With (the verse), ‘ House by house the shining one’ (Rig-veda I, 123, 4) (he takes) the parasol, 10. With (the verse), ‘ Rise up’ (Rig-veda X, 18, 6), the shoes, 1, 2. Comp. above, I, 16, 1, and the note there. 4. N&r4yana says here, enam mAzavakam abhishifya abhishekam snanam karayitva. Comp. P4raskara II, 6, 9 seq. g2 SANKHAYANA-GRIHYA-SOTRA. 11. With (the verse), ‘Long be thy hook’ (Rigveda VIII, 17, 10) he takes a bamboo staff. 12. Let him sit that day in solitude. 13. With (the verses), ‘O tree! with strong limbs,’ and, ‘A ruler indeed’ (Rig-veda VI, 47, 26; X, 152,1) let him mount the chariot.
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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