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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1cit.); 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 III ADHYAYA, 13 KHANDA, 4. 103 udder is (Soma) Pavamana;.... are the months and half-months. Adoration to thee, O glad-faced one! Svaha!’ Kuaypa 13. 1. At the middle (Ash¢ak4) and in the middle of the rainy season, 2. The four Mahavy4hvttis (and) the four (verses), ‘ They who have thirsted’ (Rig-veda X, 15, 9 seq.): having quickly recited (these verses) he shall sacrifice the omentum ; 3. Or (he shall do so) with the verse, ‘Carry the omentum, GAtavedas, to the Manes, where thou knowest them in the world of virtue. May streams of fat flow to them; may the wishes of the sacrificer be fulfilled. Svaha!’ 4. (Then follow) the four Mah4vy4hvztis (and) the four (verses), ‘They who have thirsted’ (see Sdtra 2): (thus is offered) an eightfold oblation of cooked food, together with the cut-off portions. indicated the limb of the Ash/aka’s body identified with the months and half-months. 13, 1. On madhy4varsha, comp. Weber, loc. cit., pp. 331, 337. Narayana understands not ‘in the middle of the rainy season,’ but ‘in the middle of the year’ (see his note, p. 146 of the German edition). I cannot help thinking that the word madhy4varshe, given by the MSS. here and in P4raskara III, 3, 13, and explained by Narayama, is a corrupt reading which we should correct into m4ghyavarshe (‘the festival celebrated during the rainy season under the Nakshatra Magh4s’), or something like that. The MSS, of Asvalayana-Grshya II, 5, 9 have maghy4varsham, maghavarsham, madhy4varsham. Vishnu (LXXVI, 1, comp. LXXVIII, 52, and Professor Jolly’s note, Sacred Books of the East, VII, p. 240) mentions ‘the three Ash/akas, the three Anvash/akis, a Magha day which falls on the thirteenth of the dark half of the month Praush/hapada.’ Comp. Manu III, 273, varshasu 4a maghasu 4a; YAgfavalkya I, 260. 104 SANKHAYANA-GRIHYA-SOTRA. 5. Or, ‘Interposed are the mountains; interposed is the wide earth to me. With the sky and all the points of the horizon I interpose another one instead of the father. To N.N. svaha! ‘Interposed to me are the seasons, and days and nights, the twilight’s children. With the months and half-months I interpose another one instead of the father. To N.N. svaha! ‘With the standing ones, with the streaming ones, with the small ones that flow about: with the waters, the supporters of all I interpose another one instead of the father. To N.N. svaha! ‘Wherein my mother has done amiss, going astray, faithless to her husband, that sperm may my father take as his own; may another one fall off from the mother. To N.N. svah4!’—these four (verses) instead of the Mah4vy4hrvtis, if (the sacrificer) is an illegitimate child. 6. Or milk-rice (should be offered).
2To N.N. svah4!’—these four (verses) instead of the Mah4vy4hrvtis, if (the sacrificer) is an illegitimate child. 6. Or milk-rice (should be offered). 7. On the next day the Anvash¢akya ceremony (i.e. ceremony following the Ash¢ak4) in accordance with the rite of the Pizdapitrzyagiia. Kuawpa 14. 1. On the last (Ash¢aka) he sacrifices cakes, 2. With the words, ‘The Ukthya and the Atirétra, the Sadya#kri together with the metre—Ash/éaké! 5. Instead of ‘N.N.’ (the text has the feminine amushyai) the sacrificer inserts the name of his mother. For m4s4s, ardham4sds I propose to read, mAsais, ardhamAsais. 7. On Anvash/akya, comp. Biihler, S. B. E., XIV, p. 55; Jolly, loc. cit., p. 59. III ADHYAYA, 14 KHANWDA, 6. 105 Preparer of cakes! Adoration to thee, O glad-faced one. Svaha!’ 3. A cowora goat is the animal (to be sacrificed), or a mess of cooked food (should be offered). 4. Or he may optionally offer food to a cow. 5. Or he may optionally burn down brushwood in the forest and say, ‘ This is my Ash¢aka.’ 6. But let him not neglect to do (one of these things). But let him not neglect to do (one of these things). Here ends the Third Adhy4ya. 14, 3-6. This is one of the passages which the author has taken unchanged from a more ancient Sfitra; see Asv. II, 4, 8-11; Gobhila IV, 1 (end of the chapter). The Sfitras do not refer, as their position would seem to indicate, to the third, but to the second Ash/ak4. 5. Comp. Weber, loc. cit., p. 342, note 1. 106 SANKHAYANA-GRIHYA-SOTRA. ApuydAyva IV, Kuayopa 1. 1. Let him offer (Sraddha oblations) every month to the fathers. 2. Having invited an uneven number of Brahmazas, versed in the Veda, at least three, to sit down as (representing) the fathers, 1, 1. Khandas 1-4 contain the rules regarding the Sraddha oblations directed to the Manes. The dinners offered in connection with these Srfddha sacrifices to Bréhmanzas and also—though of this of course no notice is taken in Vedic texts—to Sramamas stood in the first line among the exhibitions of liberality of lay people towards priests and monks. Thus we find among the stock phrases that constantly reoccur in the Pali Pitakas, the mention of Samazas and Brahmamas ‘who have eaten the food given to them out of faith’ (saddhAdeyy4ni bhogan4ni bhuagitv4)}— wherein the ‘food given out of faith’ (saddhadeyya) either chiefly or exclusively means the Sraddha dinners, which are so called because the sacrificer gives them ‘full of faith’ (sraddhasamanvita, Manu III, 275) to the Brahmazas and through them to the Manes.
3The principal form of Sraddha is that treated of in chap. 1, which is designated in other texts (see, for instance, Asvalayana- Grthya IV, 7,1) as parvana sraddha. There are, however, besides the parvan of the new moon, other times also considered as admissible for the performing of this monthly Sraddha; see Gautama XV, 2 seq.; Apastamba II, 16, &c.; and comp. on the Sraddhas in general the passages quoted by Professor Jolly, Das Dharma-sfitra des Vishzu (Sitzung der Bair. Akademie, phil. Classe, 4 Juni, 1879), pp. 46 seq. ; Max Miiller, ‘India, what can it teach us?’ pp. 234 seq., 374 seq. 2. ‘“As the fathers” means: he invites the youngest, middleaged, and eldest Brahmamas to sit down in the place of the father, the grandfather, and the great-grandfather ’ (Ndaray: ana). A similar explanation of pitvzvat is mentioned by Narayana on Asvalayana- IV ADHYAYA, I KHAWDA, 8. 107 3. And having strewn sesamum into an uneven number of water-pots, 4. He shall pour them out over the hands of the Braéhmaaas, assigning (this gift) to them with the words, ‘N.N.! This to thee!’ 5. After this they should be adorned ; 6. And after he has (respectfully) spoken to them, and has put food into the fire, 7. Assigning (the food) to them with the words, ‘N.N.! This to thee!’ he shall cause them to eat. 8. While they are eating, he shall murmur the Mahavyd4hrttis, the Savitri, the Madhuvattya-verses (Rig-veda I, 90, 6 seq.), and verses addressed to the Manes and to (Soma) Pavam4na. Grihya IV, 7,2. My German translation of this Sftra ought to be altered accordingly. Besides the Brahmamas mentioned in this SQtra, who represent the fathers, according to all the commentaries, other Brahmanas had to be invited as representing the Visve devas. Narayana gives detailed statements as to the number of the paitrzka and of the daivika Braéhmazas to be invited, and though at first sight a European reader would rather be inclined to doubt whether at the Sraddha ceremony, as the author of the text intended to describe it, any Brahmazas at all had to be present except the paitrzkas, the Sftra 2, 5 shows that the commentators are quite right in their statements regarding both categories of Brahmazas. 5-7. It would be more natural to alter the division of the Sfitras, so as to bring 4mantrya in the fifth,annaz ka in the seventh Sfitra. In this case we should have to translate: 5. After this, having (respectfully) spoken to them who have been adorned (by him with flowers, ornaments, &c.); 6. And having put (food) into the fire, 7. And having assigned the food to them, &c., he shall cause them to eat.—The respectful address mentioned in the fifth Sftra consists, according to Narayama, in the announcement, ‘ Ye Brahmazas, I will put (food) into the fire!’ (comp. Asv.- Grihya IV, 7, 18), which he subsequently does with the formulas, *To Agni Kavyavahana svaha! To Soma Pitr:mat svaha! To Yama Angirasvat Pitr¢mat svah4!’ Comp. Baudhayana II, 14, 8. 108 SANKHAYANA-GRIHYA-SUTRA.
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.
1cit.); 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 III ADHYAYA, 13 KHANDA, 4. 103 udder is (Soma) Pavamana;.... are the months and half-months. Adoration to thee, O glad-faced one! Svaha!’ Kuaypa 13. 1. At the middle (Ash¢ak4) and in the middle of the rainy season, 2. The four Mahavy4hvttis (and) the four (verses), ‘ They who have thirsted’ (Rig-veda X, 15, 9 seq.): having quickly recited (these verses) he shall sacrifice the omentum ; 3. Or (he shall do so) with the verse, ‘Carry the omentum, GAtavedas, to the Manes, where thou knowest them in the world of virtue. May streams of fat flow to them; may the wishes of the sacrificer be fulfilled. Svaha!’ 4. (Then follow) the four Mah4vy4hvztis (and) the four (verses), ‘They who have thirsted’ (see Sdtra 2): (thus is offered) an eightfold oblation of cooked food, together with the cut-off portions. indicated the limb of the Ash/aka’s body identified with the months and half-months. 13, 1. On madhy4varsha, comp. Weber, loc. cit., pp. 331, 337. Narayana understands not ‘in the middle of the rainy season,’ but ‘in the middle of the year’ (see his note, p. 146 of the German edition). I cannot help thinking that the word madhy4varshe, given by the MSS. here and in P4raskara III, 3, 13, and explained by Narayama, is a corrupt reading which we should correct into m4ghyavarshe (‘the festival celebrated during the rainy season under the Nakshatra Magh4s’), or something like that. The MSS, of Asvalayana-Grshya II, 5, 9 have maghy4varsham, maghavarsham, madhy4varsham. Vishnu (LXXVI, 1, comp. LXXVIII, 52, and Professor Jolly’s note, Sacred Books of the East, VII, p. 240) mentions ‘the three Ash/akas, the three Anvash/akis, a Magha day which falls on the thirteenth of the dark half of the month Praush/hapada.’ Comp. Manu III, 273, varshasu 4a maghasu 4a; YAgfavalkya I, 260. 104 SANKHAYANA-GRIHYA-SOTRA. 5. Or, ‘Interposed are the mountains; interposed is the wide earth to me. With the sky and all the points of the horizon I interpose another one instead of the father. To N.N. svaha! ‘Interposed to me are the seasons, and days and nights, the twilight’s children. With the months and half-months I interpose another one instead of the father. To N.N. svaha! ‘With the standing ones, with the streaming ones, with the small ones that flow about: with the waters, the supporters of all I interpose another one instead of the father. To N.N. svaha! ‘Wherein my mother has done amiss, going astray, faithless to her husband, that sperm may my father take as his own; may another one fall off from the mother. To N.N. svah4!’—these four (verses) instead of the Mah4vy4hrvtis, if (the sacrificer) is an illegitimate child. 6. Or milk-rice (should be offered).
2To N.N. svah4!’—these four (verses) instead of the Mah4vy4hrvtis, if (the sacrificer) is an illegitimate child. 6. Or milk-rice (should be offered). 7. On the next day the Anvash¢akya ceremony (i.e. ceremony following the Ash¢ak4) in accordance with the rite of the Pizdapitrzyagiia. Kuawpa 14. 1. On the last (Ash¢aka) he sacrifices cakes, 2. With the words, ‘The Ukthya and the Atirétra, the Sadya#kri together with the metre—Ash/éaké! 5. Instead of ‘N.N.’ (the text has the feminine amushyai) the sacrificer inserts the name of his mother. For m4s4s, ardham4sds I propose to read, mAsais, ardhamAsais. 7. On Anvash/akya, comp. Biihler, S. B. E., XIV, p. 55; Jolly, loc. cit., p. 59. III ADHYAYA, 14 KHANWDA, 6. 105 Preparer of cakes! Adoration to thee, O glad-faced one. Svaha!’ 3. A cowora goat is the animal (to be sacrificed), or a mess of cooked food (should be offered). 4. Or he may optionally offer food to a cow. 5. Or he may optionally burn down brushwood in the forest and say, ‘ This is my Ash¢aka.’ 6. But let him not neglect to do (one of these things). But let him not neglect to do (one of these things). Here ends the Third Adhy4ya. 14, 3-6. This is one of the passages which the author has taken unchanged from a more ancient Sfitra; see Asv. II, 4, 8-11; Gobhila IV, 1 (end of the chapter). The Sfitras do not refer, as their position would seem to indicate, to the third, but to the second Ash/ak4. 5. Comp. Weber, loc. cit., p. 342, note 1. 106 SANKHAYANA-GRIHYA-SOTRA. ApuydAyva IV, Kuayopa 1. 1. Let him offer (Sraddha oblations) every month to the fathers. 2. Having invited an uneven number of Brahmazas, versed in the Veda, at least three, to sit down as (representing) the fathers, 1, 1. Khandas 1-4 contain the rules regarding the Sraddha oblations directed to the Manes. The dinners offered in connection with these Srfddha sacrifices to Bréhmanzas and also—though of this of course no notice is taken in Vedic texts—to Sramamas stood in the first line among the exhibitions of liberality of lay people towards priests and monks. Thus we find among the stock phrases that constantly reoccur in the Pali Pitakas, the mention of Samazas and Brahmamas ‘who have eaten the food given to them out of faith’ (saddhAdeyy4ni bhogan4ni bhuagitv4)}— wherein the ‘food given out of faith’ (saddhadeyya) either chiefly or exclusively means the Sraddha dinners, which are so called because the sacrificer gives them ‘full of faith’ (sraddhasamanvita, Manu III, 275) to the Brahmazas and through them to the Manes.
3The principal form of Sraddha is that treated of in chap. 1, which is designated in other texts (see, for instance, Asvalayana- Grthya IV, 7,1) as parvana sraddha. There are, however, besides the parvan of the new moon, other times also considered as admissible for the performing of this monthly Sraddha; see Gautama XV, 2 seq.; Apastamba II, 16, &c.; and comp. on the Sraddhas in general the passages quoted by Professor Jolly, Das Dharma-sfitra des Vishzu (Sitzung der Bair. Akademie, phil. Classe, 4 Juni, 1879), pp. 46 seq. ; Max Miiller, ‘India, what can it teach us?’ pp. 234 seq., 374 seq. 2. ‘“As the fathers” means: he invites the youngest, middleaged, and eldest Brahmamas to sit down in the place of the father, the grandfather, and the great-grandfather ’ (Ndaray: ana). A similar explanation of pitvzvat is mentioned by Narayana on Asvalayana- IV ADHYAYA, I KHAWDA, 8. 107 3. And having strewn sesamum into an uneven number of water-pots, 4. He shall pour them out over the hands of the Braéhmaaas, assigning (this gift) to them with the words, ‘N.N.! This to thee!’ 5. After this they should be adorned ; 6. And after he has (respectfully) spoken to them, and has put food into the fire, 7. Assigning (the food) to them with the words, ‘N.N.! This to thee!’ he shall cause them to eat. 8. While they are eating, he shall murmur the Mahavyd4hrttis, the Savitri, the Madhuvattya-verses (Rig-veda I, 90, 6 seq.), and verses addressed to the Manes and to (Soma) Pavam4na. Grihya IV, 7,2. My German translation of this Sftra ought to be altered accordingly. Besides the Brahmamas mentioned in this SQtra, who represent the fathers, according to all the commentaries, other Brahmanas had to be invited as representing the Visve devas. Narayana gives detailed statements as to the number of the paitrzka and of the daivika Braéhmazas to be invited, and though at first sight a European reader would rather be inclined to doubt whether at the Sraddha ceremony, as the author of the text intended to describe it, any Brahmazas at all had to be present except the paitrzkas, the Sftra 2, 5 shows that the commentators are quite right in their statements regarding both categories of Brahmazas. 5-7. It would be more natural to alter the division of the Sfitras, so as to bring 4mantrya in the fifth,annaz ka in the seventh Sfitra. In this case we should have to translate: 5. After this, having (respectfully) spoken to them who have been adorned (by him with flowers, ornaments, &c.); 6. And having put (food) into the fire, 7. And having assigned the food to them, &c., he shall cause them to eat.—The respectful address mentioned in the fifth Sftra consists, according to Narayama, in the announcement, ‘ Ye Brahmazas, I will put (food) into the fire!’ (comp. Asv.- Grihya IV, 7, 18), which he subsequently does with the formulas, *To Agni Kavyavahana svaha! To Soma Pitr:mat svaha! To Yama Angirasvat Pitr¢mat svah4!’ Comp. Baudhayana II, 14, 8. 108 SANKHAYANA-GRIHYA-SUTRA.
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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