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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g2 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. 14. (Before returning home) let him first approach a place where they will perform Argha for him with a cow or a goat. 15. Or let him return (making his start) from cows or from a fruit-bearing tree. 16. With (the verses), ‘Indra, give us best goods,’ and, ‘Be friendly, O earth’ (Rig-veda II, 21, 6; I, 22, 15) he descends (from the chariot). 17. Let him eat that day his favourite food. 18. To his teacher he shall give (that) pair of garments, the turban, ear-rings and jewel, staff and shoes, and the parasol. Kuawpa 2. 1. Ifhe wishes to have a house built, he draws with an Udumbara branch three times a line round (the building-ground) with (the words), ‘ Here I include the dwellings for the sake of food, and sacrifices in (its) centre on an elevated spot, 2. (With the texts,) ‘Who art thou? Whose art 12. Pratilfna evidently means the same thing that is so often expressed in the Buddhist texts by pa/isallina. 18. The pair of garments are those referred to in Saitra 6; on the turban see Sfitra 8. On staff and shoes comp. Sfitras 10, 11; on the parasol, Sfitra 9. 2, 1 seqqg. On the house of the Vedic Indians, comp. Zimmer, Altindisches Leben, pp. 148 seqq. III ADHYAYA, 2 KHANDA, 9. 93 thou? To whom do I sacrifice thee, desirous of (dwelling in the) village? Svaha! ‘Thou art the gods’ share on this (earth). From here have sprung the fathers who have passed away. The ruler has sacrificed, desirous of (dwelling in the) village, not omitting anything that belongs to the gods. Svaha!’ 3- Having had the pits for the posts dug, 4. He pours water-gruel into them, 5- And with (the verse), ‘This branch of the immortal one I erect, a stream of honey, promoting wealth. The child, the young one, cries to it; the cow shall low to it, the unceasingly fertile one ’—he puts an Udumbara branch which has been besmeared with ghee into the pit for the right door-post. 6. ‘ This branch of the world I establish, a stream of honey, promoting wealth. The child, the young one, cries to it; the cow shall low to it that has a young calf ’—thus to the left. 7. In the same way at the two (pits) to the south, to the west, and to the north. 8. With (the verse), ‘This branch of this tree, that drops ghee, I erect in the immortal. The child, the young one, cries to it; cows shall flock to it, unceasingly fertile ones’—he erects the chief post. 9g. ‘May the young child come to it, may the calf....; may they come to it with a cup of Parisrut, with pots of curds.
2The child, the young one, cries to it; cows shall flock to it, unceasingly fertile ones’—he erects the chief post. 9g. ‘May the young child come to it, may the calf....; may they come to it with a cup of Parisrut, with pots of curds. g. On parisrut, see Zimmer, Altindisches Leben, p. 281. The words bhuvanas pari give no sense; Paraskara probably gives the true reading, 4 vatso gagadaiz saha (III, 4, 4; comp. Sftra 8: Vastims ka Rudran Adityan fsinam gagadaik saha; gagada is explained in Gayaréma’s commentary by anuga, anudara). The word gagada of course was exposed to all sorts of corruptions ; 94 sANKHAYANA-GRIHYA-SOTRA, Kuanpa 3. 1. ‘Stand here, O post, firm, rich in horses and cows,....; stand safely, dropping ghee; stand here, fixed in the ground, prosperous, long-lasting (?), amid the prosperity of people who satiate themselves. May the malevolent ones not reach thee! ‘Hither are called the cows; hither are called goats and sheep; and the sweet essence (?) of food is called hither to our house. ‘Stand fast in the Rathantara; recline on the VAmadevya; establish thyself on the Brzhat’—with (these texts) he touches the chief post. 2. When the house has been built conformably (to its proper dimensions), he touches the posts. 3. The two (posts) to the east with (the words), ‘Truth and faith!’ 4. Those to the south with (the words), ‘ Sacrifice and gift!’ 5. Those to the west with (the words), ‘Strength and power!’ 6. Those to the north with (the words), ‘The Brahman and the Kshatra! 7. ‘Fortune the pinnacle, law the chief post! thus the text of Asvalayana has g4yat4m saka; the Atharva-veda (III, 12, 7) gagata saha; and from this gagat to the bhuvana found in our text the way is not very long. 3, 1. According to Nardyana the verse given in chap. 2, 9 forms one Mantra with those in 3,1. The meaning of sflam4vati is uncertain. The word reoccurs in Rig-veda X, 75, 8. Paraskara (II, 4, 4) has ‘sfinrztavatt. On tilvila, comp. Rig-veda V, 62, 7. The following word is quite uncertain both as to its reading and its meaning. Comp. p. 143 seq. of the German edition. On kildla, comp. Zimmer, loc. cit. p. 281. 7. Comp. Paraskara III, 4, 18. III ADHYAYA, 4 KHANDA, 8. 95 8. ‘ Day and night the two door-jambs!’ 9. ‘The year the roof!’ 10. With (the verse), ‘A bull, an ocean’ (Rig-veda V, 47, 3) let him bury an anointed stone under the pinnacle. Kuanpa 4. 1. At the sacrifice to Vastoshpati— 2. Having established the (sacred) domestic fire outside with (the words), ‘I place (here) Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals !’— 3- Having put a new water-pot on fresh eastwardpointed Kusa-grass, 4. And spoken over it (the words), ‘Unhurt be our men, may our riches not be squandered !’— 5. He sacrifices three oblations in the forenoon with the Stotriya text of the Rathantara with repetition and Kakubh-forming ;
3And spoken over it (the words), ‘Unhurt be our men, may our riches not be squandered !’— 5. He sacrifices three oblations in the forenoon with the Stotriya text of the Rathantara with repetition and Kakubh-forming ; 6. (Three oblations with the Stotriya) of the Vamadevya at midday ; 7. Of the Bvzhat in the afternoon ; 8. The four Mah4vy4hrvtis, the three verses, ‘ VAstoshpati!’ (Rig-veda VII, 54, 1-3), (the single verses,) ‘ Driving away calamity,’ (and) ‘Vastoshpati, 4, 1. The sacrifice to Vastoshpati is celebrated when the sacrificer enters his new house. 2. Comp. above, I, 7, 9. 5-7. On the way of reciting a Pragdtha, so as to form three verses, see Indische Studien, VIII, 25; Zeitschrift der deutschen Morg. Gesellschaft, XXXVIII, 476. The Stotriya of the Rathantara is Rig-veda VII, 32, 22 seq.; that of the Vamadevya, IV, 31, 4-3 ; that of the Brzhat, VI, 46, 1 seq. , N 96 SANKHAYANA-GRIHYA-SOTRA. a firm post’ (Rig-veda VII, 55,1; VIII, 17, 14), and to (Agni) Svish¢fakvzt a tenth oblation of cooked food at night. 9. Taking with himself his eldest son and his wife, carrying grain, let him enter (the house with the words), ‘Indra’s house is blessed, wealthy, protecting ; that I enter with my wife, with offspring, with cattle, with increase of wealth, with everything that is mine.’ Kuanpa 5. 1. ‘To every able one, to every blissful one, to you I turn for the sake of safety, of peace. Free from danger may we be. May the village give me in charge to the forest. All! give me in charge to the great one, —thus (he speaks) when leaving the village. 2. ‘May the forest give me in charge to the village. Great one! give me in charge to the all’—thus (he speaks) when entering the village, not without (carrying) something (with himself, such as fuel, flowers, &c.) 3. I enter the blessed, joyful house, which does not bring death to men; manly (I enter) that which is rich in men. Bringing refreshment, dropping ghee (we enter the house) in which I shall joyfully rest’—this verse is constantly to be pronounced (when he enters the house). _ 5,3. For anyeshv aham we should read perhaps yeshv aham. Asvalayana-Sraut. II, 5, 17 has teshv aham. III ADHYAYA, 7 KHANDA, 5- 97 Kuawpa 6, 1. One who has not set up the (sacred Srauta) fires, when setting out on a journey, looks at his house. 2. (He murmurs the text,) ‘ Do ye both, Mitra and Varuza, protect this house for me; unscathed, undisturbed, may Pdshan guard it till our return ;’ 3. And murmurs (the verse), ‘Upon the path we have entered’ (Rig-veda VI, 51, 16). Kuyaypa 7. 1. When he then returns from his journey, he looks at his house (and says), 2. ‘House, do not fear, do not tremble ; bringing strength we come back. Bringing strength, joyful and wise, I come back to thee, to the house, rejoicing in my mind. ‘That of which the traveller thinks, that in which dwells much joy, that I call the house. May it know us as we know it.
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.
1g2 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. 14. (Before returning home) let him first approach a place where they will perform Argha for him with a cow or a goat. 15. Or let him return (making his start) from cows or from a fruit-bearing tree. 16. With (the verses), ‘Indra, give us best goods,’ and, ‘Be friendly, O earth’ (Rig-veda II, 21, 6; I, 22, 15) he descends (from the chariot). 17. Let him eat that day his favourite food. 18. To his teacher he shall give (that) pair of garments, the turban, ear-rings and jewel, staff and shoes, and the parasol. Kuawpa 2. 1. Ifhe wishes to have a house built, he draws with an Udumbara branch three times a line round (the building-ground) with (the words), ‘ Here I include the dwellings for the sake of food, and sacrifices in (its) centre on an elevated spot, 2. (With the texts,) ‘Who art thou? Whose art 12. Pratilfna evidently means the same thing that is so often expressed in the Buddhist texts by pa/isallina. 18. The pair of garments are those referred to in Saitra 6; on the turban see Sfitra 8. On staff and shoes comp. Sfitras 10, 11; on the parasol, Sfitra 9. 2, 1 seqqg. On the house of the Vedic Indians, comp. Zimmer, Altindisches Leben, pp. 148 seqq. III ADHYAYA, 2 KHANDA, 9. 93 thou? To whom do I sacrifice thee, desirous of (dwelling in the) village? Svaha! ‘Thou art the gods’ share on this (earth). From here have sprung the fathers who have passed away. The ruler has sacrificed, desirous of (dwelling in the) village, not omitting anything that belongs to the gods. Svaha!’ 3- Having had the pits for the posts dug, 4. He pours water-gruel into them, 5- And with (the verse), ‘This branch of the immortal one I erect, a stream of honey, promoting wealth. The child, the young one, cries to it; the cow shall low to it, the unceasingly fertile one ’—he puts an Udumbara branch which has been besmeared with ghee into the pit for the right door-post. 6. ‘ This branch of the world I establish, a stream of honey, promoting wealth. The child, the young one, cries to it; the cow shall low to it that has a young calf ’—thus to the left. 7. In the same way at the two (pits) to the south, to the west, and to the north. 8. With (the verse), ‘This branch of this tree, that drops ghee, I erect in the immortal. The child, the young one, cries to it; cows shall flock to it, unceasingly fertile ones’—he erects the chief post. 9g. ‘May the young child come to it, may the calf....; may they come to it with a cup of Parisrut, with pots of curds.
2The child, the young one, cries to it; cows shall flock to it, unceasingly fertile ones’—he erects the chief post. 9g. ‘May the young child come to it, may the calf....; may they come to it with a cup of Parisrut, with pots of curds. g. On parisrut, see Zimmer, Altindisches Leben, p. 281. The words bhuvanas pari give no sense; Paraskara probably gives the true reading, 4 vatso gagadaiz saha (III, 4, 4; comp. Sftra 8: Vastims ka Rudran Adityan fsinam gagadaik saha; gagada is explained in Gayaréma’s commentary by anuga, anudara). The word gagada of course was exposed to all sorts of corruptions ; 94 sANKHAYANA-GRIHYA-SOTRA, Kuanpa 3. 1. ‘Stand here, O post, firm, rich in horses and cows,....; stand safely, dropping ghee; stand here, fixed in the ground, prosperous, long-lasting (?), amid the prosperity of people who satiate themselves. May the malevolent ones not reach thee! ‘Hither are called the cows; hither are called goats and sheep; and the sweet essence (?) of food is called hither to our house. ‘Stand fast in the Rathantara; recline on the VAmadevya; establish thyself on the Brzhat’—with (these texts) he touches the chief post. 2. When the house has been built conformably (to its proper dimensions), he touches the posts. 3. The two (posts) to the east with (the words), ‘Truth and faith!’ 4. Those to the south with (the words), ‘ Sacrifice and gift!’ 5. Those to the west with (the words), ‘Strength and power!’ 6. Those to the north with (the words), ‘The Brahman and the Kshatra! 7. ‘Fortune the pinnacle, law the chief post! thus the text of Asvalayana has g4yat4m saka; the Atharva-veda (III, 12, 7) gagata saha; and from this gagat to the bhuvana found in our text the way is not very long. 3, 1. According to Nardyana the verse given in chap. 2, 9 forms one Mantra with those in 3,1. The meaning of sflam4vati is uncertain. The word reoccurs in Rig-veda X, 75, 8. Paraskara (II, 4, 4) has ‘sfinrztavatt. On tilvila, comp. Rig-veda V, 62, 7. The following word is quite uncertain both as to its reading and its meaning. Comp. p. 143 seq. of the German edition. On kildla, comp. Zimmer, loc. cit. p. 281. 7. Comp. Paraskara III, 4, 18. III ADHYAYA, 4 KHANDA, 8. 95 8. ‘ Day and night the two door-jambs!’ 9. ‘The year the roof!’ 10. With (the verse), ‘A bull, an ocean’ (Rig-veda V, 47, 3) let him bury an anointed stone under the pinnacle. Kuanpa 4. 1. At the sacrifice to Vastoshpati— 2. Having established the (sacred) domestic fire outside with (the words), ‘I place (here) Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals !’— 3- Having put a new water-pot on fresh eastwardpointed Kusa-grass, 4. And spoken over it (the words), ‘Unhurt be our men, may our riches not be squandered !’— 5. He sacrifices three oblations in the forenoon with the Stotriya text of the Rathantara with repetition and Kakubh-forming ;
3And spoken over it (the words), ‘Unhurt be our men, may our riches not be squandered !’— 5. He sacrifices three oblations in the forenoon with the Stotriya text of the Rathantara with repetition and Kakubh-forming ; 6. (Three oblations with the Stotriya) of the Vamadevya at midday ; 7. Of the Bvzhat in the afternoon ; 8. The four Mah4vy4hrvtis, the three verses, ‘ VAstoshpati!’ (Rig-veda VII, 54, 1-3), (the single verses,) ‘ Driving away calamity,’ (and) ‘Vastoshpati, 4, 1. The sacrifice to Vastoshpati is celebrated when the sacrificer enters his new house. 2. Comp. above, I, 7, 9. 5-7. On the way of reciting a Pragdtha, so as to form three verses, see Indische Studien, VIII, 25; Zeitschrift der deutschen Morg. Gesellschaft, XXXVIII, 476. The Stotriya of the Rathantara is Rig-veda VII, 32, 22 seq.; that of the Vamadevya, IV, 31, 4-3 ; that of the Brzhat, VI, 46, 1 seq. , N 96 SANKHAYANA-GRIHYA-SOTRA. a firm post’ (Rig-veda VII, 55,1; VIII, 17, 14), and to (Agni) Svish¢fakvzt a tenth oblation of cooked food at night. 9. Taking with himself his eldest son and his wife, carrying grain, let him enter (the house with the words), ‘Indra’s house is blessed, wealthy, protecting ; that I enter with my wife, with offspring, with cattle, with increase of wealth, with everything that is mine.’ Kuanpa 5. 1. ‘To every able one, to every blissful one, to you I turn for the sake of safety, of peace. Free from danger may we be. May the village give me in charge to the forest. All! give me in charge to the great one, —thus (he speaks) when leaving the village. 2. ‘May the forest give me in charge to the village. Great one! give me in charge to the all’—thus (he speaks) when entering the village, not without (carrying) something (with himself, such as fuel, flowers, &c.) 3. I enter the blessed, joyful house, which does not bring death to men; manly (I enter) that which is rich in men. Bringing refreshment, dropping ghee (we enter the house) in which I shall joyfully rest’—this verse is constantly to be pronounced (when he enters the house). _ 5,3. For anyeshv aham we should read perhaps yeshv aham. Asvalayana-Sraut. II, 5, 17 has teshv aham. III ADHYAYA, 7 KHANDA, 5- 97 Kuawpa 6, 1. One who has not set up the (sacred Srauta) fires, when setting out on a journey, looks at his house. 2. (He murmurs the text,) ‘ Do ye both, Mitra and Varuza, protect this house for me; unscathed, undisturbed, may Pdshan guard it till our return ;’ 3. And murmurs (the verse), ‘Upon the path we have entered’ (Rig-veda VI, 51, 16). Kuyaypa 7. 1. When he then returns from his journey, he looks at his house (and says), 2. ‘House, do not fear, do not tremble ; bringing strength we come back. Bringing strength, joyful and wise, I come back to thee, to the house, rejoicing in my mind. ‘That of which the traveller thinks, that in which dwells much joy, that I call the house. May it know us as we know it.
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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