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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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. ‘Hither are called the cows; hither are called goats and sheep; and the sweet essence (?) of food is called hither to our house.’ 3. Having approached the (sacred) domestic fire with the verse, ‘This Agni is glorious to us, this is highly glorious. Worshipping him (?) may we suffer no harm; may he bring us to supremity’— 4. Let him pronounce auspicious words. 5. When accepting the water for washing the feet he says, ‘The milk of Virag art thou; may I obtain 7,2. On ktlala, see chap. 3, 1. §. Pady4 virag is the Virag metre, so far as it consists of {29] H 98 sANKHAYANA-GRIHYA-SOTRA. the milk of Virag; in me (may) the milk of Padya Virag (dwell) !’ Kuanpa 8. 1. When one who has not set up the (sacred Srauta) fires, is going to partake of the first-fruits (of the harvest), let him sacrifice to the Agrayana deities with (Agni) Svishéakvzt as the fourth, and with the word SvAunA, on his (sacred) domestic fire. 2. Having recited over (the food) which he is going to eat (the formula), ‘To Pragdpati I draw thee, the proper portion, for luck to me, for glory to me, for food to me!’— 3. He thrice eats of it, sprinkling it with water, with (the verse), ‘From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment; be a saviour to us, to men and animals!’ 4. With (the verse), ‘This art thou, breath; the truth I speak. This art thou; from all directions thou hast entered (into all beings). Thou driving away old age and sickness from my body be at home with me. Do not forsake us, Indra !’—he touches the place of the heart; Padas; in this connection, of course, the phrase is intended besides to convey the meaning of ‘the splendour which dwells in the feet.’ Comp. Paraskara I, 3, 12 and Professor Stenzler’s note there. My German translation of this Sitra of Sankhayana rests on a misunderstanding. 8, 1. The Agrayaneshéi is the corresponding rite of the Srauta ritual. Comp. Indische Studien, X, 343. The deities of that sacrifice are Indra and Agni; the Visve devas; Heaven and Earth. 3. In the text read for tvayd gvasena, tvayAsvasena. III ADHYAYA, IO KHANDA, I. ‘, 99 5. With (the words), ‘The navel art thou; do not fear; the knot of the breathing powers art thou; do not loosen thyself,’ (he touches) the navel ; 6. With the verse, ‘ Bliss with our ears’ (Rig-veda I, 89, 8), (he touches) the limbs as stated (in that verse) ; 7. Worshipping the sun with the verse, ‘ Yonder eye’ (Rig-veda VII, 66, 16). Kuanpa 9. 1. ‘May the noisy (goddesses) keep you away from slaughtering hosts. May the entire share, O cows, that belongs to this lord of cows, suffer no harm among you—(and)
2Worshipping the sun with the verse, ‘ Yonder eye’ (Rig-veda VII, 66, 16). Kuanpa 9. 1. ‘May the noisy (goddesses) keep you away from slaughtering hosts. May the entire share, O cows, that belongs to this lord of cows, suffer no harm among you—(and) ‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5}-this he shall speak over the cows when they go away (to their pasture-grounds). 2. ‘May Pfshan hold’ (Rig-veda VI, 54, 10), when they run about. 3. ‘May they whose udder with its four holes is full of sweet and ghee, be milk-givers to us; (may they be) many in our stable, rich in ghee’—and, ‘The cows have come’ (Rig-veda VI, 28), when they have come back. 4. The last (verse) when he puts them in (into the stable). 5. The hymn, ‘Refreshing wind’ (Rig-veda X, 169), (he recites over the cows), when they are gone into the stable. Kuanpa 10. 1. The new moon that follows after the Phalguna 9,1. The noisy ones are the winds; comp. the passage of Sankha4yana-Srauta-sfitra, quoted p. 144 of the German edition. H 2 100 _ SANKHAYANA-GRIHYA-SOTRA, full moon, falls under (the Nakshatra) Revatt: on that (new moon day) he shall have the marks made (on his cattle), 2. With (the words), ‘Thou art the world, thousandfold prospering. To Indra may exertion (?) give thee. Inviolate art thou, unhurt, sap, food, protection. For as many (cows) I shall do this now, for more (than these) may I do it in the latest year.’ 3- Of that (cow) that calves first let him sacrifice the biestings with the two verses, ‘ Yearly the milk of the cow’ (Rig-veda X, 87, 17. 18). 4. If she brings forth twin-calves, let him sacrifice with the Mahavy4hr“tis, and give the mother of the twins (to the Brahmazas). Kuawpa 11. 1. Now (follows) the Vvcshotsarga (i.e. setting a bull at liberty). 2. On the Kéarttika full moon day or on that day of the Asvayuga (month) that falls under (the Nakshatra) Revati— 3. He sacrifices, after having kindled amid the cows a well-inflamed fire, Agya oblations (with the words), 4. ‘Here is delight; take delight here. Svaha! 10, 2. The reading of tva sramo dadat is doubtful. See the Various Readings in the German edition. 11,1. A part of this chapter is nearly identical with the corresponding section of the Ka/haka-grzhya; see Jolly’s article, Das Dharma-sfitra des Vishzu, &c. (Sitzung der philos. philol. Classe der Bairischen Academie, 7 Juni, 1879), p. 39. Comp. also Paraskara III, 9; Vishwu LXXXVI, and Jolly’s remarks, in Deutsche Rundschau X, p. 428. III ADHYAYA, II KHANDA, 16. IOI Here is still-standing; here is (your) own stillstanding. Svaha! ‘I have let the calf join its mother. May the calf, sucking its mother’s breast, support increase of wealth among us. Svah4!’ 5. With the verse, ‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5) he sacrifices from (a mess of sacrificial food) belonging to Pdshan. 6. Having murmured the Rudra-(hymns), 7. (He takes) a one-coloured, two-coloured, or three-coloured (bull),
3Svah4!’ 5. With the verse, ‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5) he sacrifices from (a mess of sacrificial food) belonging to Pdshan. 6. Having murmured the Rudra-(hymns), 7. (He takes) a one-coloured, two-coloured, or three-coloured (bull), 8. Or one that protects the herd, g. Or that is protected by the herd, 10. Or it may also be red. 11. It should have all its limbs complete, and be the finest (bull) in the herd. 12. Having adorned that (bull), 13. And the four best young cows of the herd, having adorned those too, 14. (He says,) ‘This young (bull) I give you as your husband; sporting with him, your lover, walk about. Do not desert us (?), being joined (with us) from your birth. In increase of wealth, in food may we rejoice. Svaha!’ 15. When (the bull) is in the midst (of the cows), he recites over (them), ‘ Refreshing,’ &c. (Rig-veda X, 169, 1 seq.) down to the end of the Anuvaka. 16. With the milk of all of them he shall cook milkrice and feed Brahmawas with it. 6. Rig-veda I, 43. 1143 I, 33; VII, 46. 14. The translation ‘do not desert us,’ rests on the conjecture mAvasth4ta; see the Various Readings, and the note on p. 145 of the German edition. 102 sSANKHAYANA-GRIHYA-SOTRA. Kuawpa 12. 1. After the Agrahdyamt (or the full moon day of the month Margastrsha) (follow) the three Ash¢ak4s in the second fortnight (of the M4rgasirsha and of the two following months). 2. At the first of these he sacrifices vegetables, 3. With (the verse), ‘She who shone forth first is this (earth); she walks, having entered into this (earth). The wife has brought forth (children), the new-creating mother. May the three powers follow her. Svaha!’ 4. Now (the oblation for Agni) Svish¢akrtt, 5. With (the verses), ‘She in whom Yama, the son of Vivasvat, and all gods are contained, the Ashéaka whose face is turned to all sides, she has satiated my desires. ‘They call thy teeth “the pressing-stones;” thy 12,1. On the Ashé/aka festivals, of which some texts reckon three, while others have four, comp. Weber, Naxatra (second article), pp. 337, 341 seq.; Biihler, S. B. E., II, p. 214; Ludwig, Rig-veda, vol. iv, pp. 424 seq.; Atharva-veda III, ro. The last Ash/aka, which is celebrated in the dark fortnight of M&gha, is called Ekash/aka; this Ash/aké is called the ‘ wife of the year,’ ‘the image of the year,’ ‘the disposer of the days.’ If the Phalguna month is reckoned as the first of the year, this Ashfaka precedes the year’s beginning only by a few days; there are also some Vedic passages which point to the Ekash/aka’s following shortly after the beginning of the year; see Weber, loc. cit., p. 342. 3. Instead of navakrvt the parallel texts (except the Mantrabrahmava II, 2, 12) have navagat, which is explained by nfitanavivahavatt (Ludwig, loc. cit.); the ‘three powers’ are understood by Madhava (in the commentary on Taitt. Samh. IV, 3, 11) as Agni, Sfrya, and Kandra. 5. After pavamanaA there is evidently a word wanting that
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.
1‘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. ‘Hither are called the cows; hither are called goats and sheep; and the sweet essence (?) of food is called hither to our house.’ 3. Having approached the (sacred) domestic fire with the verse, ‘This Agni is glorious to us, this is highly glorious. Worshipping him (?) may we suffer no harm; may he bring us to supremity’— 4. Let him pronounce auspicious words. 5. When accepting the water for washing the feet he says, ‘The milk of Virag art thou; may I obtain 7,2. On ktlala, see chap. 3, 1. §. Pady4 virag is the Virag metre, so far as it consists of {29] H 98 sANKHAYANA-GRIHYA-SOTRA. the milk of Virag; in me (may) the milk of Padya Virag (dwell) !’ Kuanpa 8. 1. When one who has not set up the (sacred Srauta) fires, is going to partake of the first-fruits (of the harvest), let him sacrifice to the Agrayana deities with (Agni) Svishéakvzt as the fourth, and with the word SvAunA, on his (sacred) domestic fire. 2. Having recited over (the food) which he is going to eat (the formula), ‘To Pragdpati I draw thee, the proper portion, for luck to me, for glory to me, for food to me!’— 3. He thrice eats of it, sprinkling it with water, with (the verse), ‘From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment; be a saviour to us, to men and animals!’ 4. With (the verse), ‘This art thou, breath; the truth I speak. This art thou; from all directions thou hast entered (into all beings). Thou driving away old age and sickness from my body be at home with me. Do not forsake us, Indra !’—he touches the place of the heart; Padas; in this connection, of course, the phrase is intended besides to convey the meaning of ‘the splendour which dwells in the feet.’ Comp. Paraskara I, 3, 12 and Professor Stenzler’s note there. My German translation of this Sitra of Sankhayana rests on a misunderstanding. 8, 1. The Agrayaneshéi is the corresponding rite of the Srauta ritual. Comp. Indische Studien, X, 343. The deities of that sacrifice are Indra and Agni; the Visve devas; Heaven and Earth. 3. In the text read for tvayd gvasena, tvayAsvasena. III ADHYAYA, IO KHANDA, I. ‘, 99 5. With (the words), ‘The navel art thou; do not fear; the knot of the breathing powers art thou; do not loosen thyself,’ (he touches) the navel ; 6. With the verse, ‘ Bliss with our ears’ (Rig-veda I, 89, 8), (he touches) the limbs as stated (in that verse) ; 7. Worshipping the sun with the verse, ‘ Yonder eye’ (Rig-veda VII, 66, 16). Kuanpa 9. 1. ‘May the noisy (goddesses) keep you away from slaughtering hosts. May the entire share, O cows, that belongs to this lord of cows, suffer no harm among you—(and)
2Worshipping the sun with the verse, ‘ Yonder eye’ (Rig-veda VII, 66, 16). Kuanpa 9. 1. ‘May the noisy (goddesses) keep you away from slaughtering hosts. May the entire share, O cows, that belongs to this lord of cows, suffer no harm among you—(and) ‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5}-this he shall speak over the cows when they go away (to their pasture-grounds). 2. ‘May Pfshan hold’ (Rig-veda VI, 54, 10), when they run about. 3. ‘May they whose udder with its four holes is full of sweet and ghee, be milk-givers to us; (may they be) many in our stable, rich in ghee’—and, ‘The cows have come’ (Rig-veda VI, 28), when they have come back. 4. The last (verse) when he puts them in (into the stable). 5. The hymn, ‘Refreshing wind’ (Rig-veda X, 169), (he recites over the cows), when they are gone into the stable. Kuanpa 10. 1. The new moon that follows after the Phalguna 9,1. The noisy ones are the winds; comp. the passage of Sankha4yana-Srauta-sfitra, quoted p. 144 of the German edition. H 2 100 _ SANKHAYANA-GRIHYA-SOTRA, full moon, falls under (the Nakshatra) Revatt: on that (new moon day) he shall have the marks made (on his cattle), 2. With (the words), ‘Thou art the world, thousandfold prospering. To Indra may exertion (?) give thee. Inviolate art thou, unhurt, sap, food, protection. For as many (cows) I shall do this now, for more (than these) may I do it in the latest year.’ 3- Of that (cow) that calves first let him sacrifice the biestings with the two verses, ‘ Yearly the milk of the cow’ (Rig-veda X, 87, 17. 18). 4. If she brings forth twin-calves, let him sacrifice with the Mahavy4hr“tis, and give the mother of the twins (to the Brahmazas). Kuawpa 11. 1. Now (follows) the Vvcshotsarga (i.e. setting a bull at liberty). 2. On the Kéarttika full moon day or on that day of the Asvayuga (month) that falls under (the Nakshatra) Revati— 3. He sacrifices, after having kindled amid the cows a well-inflamed fire, Agya oblations (with the words), 4. ‘Here is delight; take delight here. Svaha! 10, 2. The reading of tva sramo dadat is doubtful. See the Various Readings in the German edition. 11,1. A part of this chapter is nearly identical with the corresponding section of the Ka/haka-grzhya; see Jolly’s article, Das Dharma-sfitra des Vishzu, &c. (Sitzung der philos. philol. Classe der Bairischen Academie, 7 Juni, 1879), p. 39. Comp. also Paraskara III, 9; Vishwu LXXXVI, and Jolly’s remarks, in Deutsche Rundschau X, p. 428. III ADHYAYA, II KHANDA, 16. IOI Here is still-standing; here is (your) own stillstanding. Svaha! ‘I have let the calf join its mother. May the calf, sucking its mother’s breast, support increase of wealth among us. Svah4!’ 5. With the verse, ‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5) he sacrifices from (a mess of sacrificial food) belonging to Pdshan. 6. Having murmured the Rudra-(hymns), 7. (He takes) a one-coloured, two-coloured, or three-coloured (bull),
3Svah4!’ 5. With the verse, ‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5) he sacrifices from (a mess of sacrificial food) belonging to Pdshan. 6. Having murmured the Rudra-(hymns), 7. (He takes) a one-coloured, two-coloured, or three-coloured (bull), 8. Or one that protects the herd, g. Or that is protected by the herd, 10. Or it may also be red. 11. It should have all its limbs complete, and be the finest (bull) in the herd. 12. Having adorned that (bull), 13. And the four best young cows of the herd, having adorned those too, 14. (He says,) ‘This young (bull) I give you as your husband; sporting with him, your lover, walk about. Do not desert us (?), being joined (with us) from your birth. In increase of wealth, in food may we rejoice. Svaha!’ 15. When (the bull) is in the midst (of the cows), he recites over (them), ‘ Refreshing,’ &c. (Rig-veda X, 169, 1 seq.) down to the end of the Anuvaka. 16. With the milk of all of them he shall cook milkrice and feed Brahmawas with it. 6. Rig-veda I, 43. 1143 I, 33; VII, 46. 14. The translation ‘do not desert us,’ rests on the conjecture mAvasth4ta; see the Various Readings, and the note on p. 145 of the German edition. 102 sSANKHAYANA-GRIHYA-SOTRA. Kuawpa 12. 1. After the Agrahdyamt (or the full moon day of the month Margastrsha) (follow) the three Ash¢ak4s in the second fortnight (of the M4rgasirsha and of the two following months). 2. At the first of these he sacrifices vegetables, 3. With (the verse), ‘She who shone forth first is this (earth); she walks, having entered into this (earth). The wife has brought forth (children), the new-creating mother. May the three powers follow her. Svaha!’ 4. Now (the oblation for Agni) Svish¢akrtt, 5. With (the verses), ‘She in whom Yama, the son of Vivasvat, and all gods are contained, the Ashéaka whose face is turned to all sides, she has satiated my desires. ‘They call thy teeth “the pressing-stones;” thy 12,1. On the Ashé/aka festivals, of which some texts reckon three, while others have four, comp. Weber, Naxatra (second article), pp. 337, 341 seq.; Biihler, S. B. E., II, p. 214; Ludwig, Rig-veda, vol. iv, pp. 424 seq.; Atharva-veda III, ro. The last Ash/aka, which is celebrated in the dark fortnight of M&gha, is called Ekash/aka; this Ash/aké is called the ‘ wife of the year,’ ‘the image of the year,’ ‘the disposer of the days.’ If the Phalguna month is reckoned as the first of the year, this Ashfaka precedes the year’s beginning only by a few days; there are also some Vedic passages which point to the Ekash/aka’s following shortly after the beginning of the year; see Weber, loc. cit., p. 342. 3. Instead of navakrvt the parallel texts (except the Mantrabrahmava II, 2, 12) have navagat, which is explained by nfitanavivahavatt (Ludwig, loc. cit.); the ‘three powers’ are understood by Madhava (in the commentary on Taitt. Samh. IV, 3, 11) as Agni, Sfrya, and Kandra. 5. After pavamanaA there is evidently a word wanting that
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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