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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Asv.- 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. 9. When they have finished with eating, he shall offer the lumps (of flour). 10. Before (their dinner he shall offer) the lumps, according to some (teachers). 11. Behind (these he places the lumps) for their wives, putting something between (these and the preceding ones). 12. To the Brahmazas he shall announce the remnants. 13. The rites of the putting (of food) into the fire (see Sitra 6), &c. have been declared (in the Srauta-sitra) by the Pizdapitvzyagha. Kuanpa 2. 1. Now (follows) the Ekoddishéa (i.e. the Sraddha ceremony directed to a single dead person), 2. With one strainer, . . One (pot of) Argha-water, . One lump (of flour). . No inviting (takes place here), nor the putting Mn & & g. As to the way in which the Pizdas should be offered, Narayana refers to the Srauta-sftra (IV, 4). 10, 11. Pizdan evidently belongs to the tenth Sftra, not, as the Indian tradition takes it, to the eleventh. Between the Pindas of the fathers and those belonging to the mothers he puts, according to Nardyaa, for instance, Darbha grass. 13. Srauta-sfitra IV, 3 seq. 2,1. Eka uddish/o yasmin srfddhe tad ekoddishfam (Nar.). This is the kind of Sraddha sacrifice which is to be performed for one twice-born during the first year after his death ; see Manu III, 247; Yagiiavalkya I, 250. 3. This rule about the Argha water corresponds to those given with regard to the Parvaza Sriddha in the SQtras 3 and 4 of the preceding chapter. 5. ‘ Because the 4vahana (inviting) is forbidden here, it follows IV ADHYAYA, 3 KHANDA, I. 109 (of food) into the fire, nor (do) the Visve dev4s (take part in this ceremony). ‘ Relished ?’—thus are they to be asked whether they are satiated. ‘May it approach (the fathers),’ instead of ‘imperishable.’ 6. ‘Be satisfied,’ when sending them away. 7. Thus through one year, when one has died. 8. And (then) omission of the fourth one. Kuaypa 3. 1. Now (follows) the Sapizaikarama (i.e. reception of a dead person into the community of Pindaofferings with the other Manes).
2‘Be satisfied,’ when sending them away. 7. Thus through one year, when one has died. 8. And (then) omission of the fourth one. Kuaypa 3. 1. Now (follows) the Sapizaikarama (i.e. reception of a dead person into the community of Pindaofferings with the other Manes). that it must take place at the Parvana Sraddha’ (Nar.). According to Ramafandra’s Paddhati he shall say to the Brahmaaas, ‘I will invite hither the fathers;’ and when they give their consent, he invites them with Rig-veda X, 16,12. Comp. Yagfavalkya I, 232 seq.,&c. Regarding the Visve devas comp. the note on chap. 1, 2; as to the trsptaprasna (the question whether they are satiated) comp. Manu III, 251; Yagn. I, 240. At the Parvana Sraddha, after the Brahmazas have finished their dinner and rinsed their mouths, and after the Pizdas have been offered, the sacrificer says, ‘May what has been given at this Sraddha to our father N.N., who belongs to the gotra N..N., be imperishable!’ (comp. Yag%. I, 242.) This phrase is to be altered at the Ekoddish‘a Sraddha in the way indicated in this Stra. 8. After the Ekoddish/a Sraddha has been performed for a dead person during the first year after his death, he is to be admitted, by the Sapizdikarana ceremony, among the other Manes, and receives thenceforward his Pinda together with them at the ordinary Parvana Sraddha. As the ritual of this Sraddha requires that the number of the ‘fathers’ worshipped should be three, the accession of a new person makes necessary the omission of the pra-prapitamaha, who has now become fourth among the fathers. 3, 1. It appears to me that this whole chapter is a later addition to the original text. The last Sfitra of the preceding chapter, treating of the omission of the fourth ‘father,’ which forms, as shown in the preceding note, a consequence of the Sapiadikarana, IIo SANKHAYANA-GRIHYA-SOTRA. 2. When one year has elapsed, or three halfmonths, 3. Or on a day when something good happens, 4. He fills four water-pots with sesamum, scents, and water, 5. Three for the fathers, one for the (newly) dead person, 6. And pours the pot that belongs to the (newly) dead person out into the pots of the fathers with the two verses, ‘They who commonly’ (Vagasaneyi Samhité XIX, 45. 46). 7. Thus also the lump (of flour). 8. This is the Sapizdikarama. Kuaypa 4. 1. Now (follows) the Abhyudayika (i.e. the Sraddha ceremony referring to good luck).
346). 7. Thus also the lump (of flour). 8. This is the Sapizdikarama. Kuaypa 4. 1. Now (follows) the Abhyudayika (i.e. the Sraddha ceremony referring to good luck). supposes this ceremony to be known and to require no special explanation. Had the intention of the author been to treat of the Sapindikaraza, this would have been the right place for mentioning the Aaturthavisarga, and not, as we really read it, the end of the chapter treating of the Ekoddish/a. As pointing in the same direction I will mention that the Sambavya-Grzhya, while giving the first, second, and fourth chapter of this Adhyaya, omits the third. Finally it seems decisive to me that the fifth (Parisishfa) book of the Sankhayana-Grzhya treats of the Sapizdikaraza in a whole chapter (V, 9), which shows that the text itself, as the author of the Parisish/a read it, gave no exposition of this ceremony. 2. Narayana says that tripaksha means either three pakshas, i.e. one month and a half, or one paksha deficient by three days, i.e. twelve days. We need not say that the latter explanation is inadmissible ; it evidently rests on a wrong conclusion drawn from a passage of another Sfitra quoted by him, in which it is stated that the Sapindikarana should be performed samvatsarante dv4dasahe va. 4, 1. The Abhyudayika Sréddha has to be performed on such IV ADHYAYA, 4 KHANDA, I4. III 2. In the fortnight of the increasing moon, on an auspicious day, 3. After the sacrifice to the mothers has been performed, 4. And an even number of (Brahmamas) versed in the Veda have been invited to sit down ; 5. In the forenoon ; 6. The rite is performed from left to right. 7. The murmuring with the omission of the verses belonging to the Manes. 8. The Darbha blades are straight. g. Barley is to be used instead of sesamum. 10. The lumps are mixed with curds, jujube fruits, fried grain. 11. On inviting (the Manes, he should say), ‘The NAndimukha (glad-faced ?) Manes will I invite.’ 12. ‘May the N&ndimukha Manes be rejoiced,’ instead of ‘imperishable.’ 13. ‘The N4ndtmukha Manes will I make speak,’ when he makes (the Brahmazas) speak. 14. ‘(Was it) well done ?’—thus are they to be asked whether they are satiated. occasions as the birth of a son, the marriage of a son or a daughter, the performance of ceremonies such as the ndmakarman, A(d4karman, &c. See YAgfiavalkya I, 249. 3. A Sraddha ceremony directed to the mothers here precedes that consecrated to the fathers. 6. Professor Stenzler’s translation of Yagfavalkya, loc. cit. (pradakshin4vritka = die Ehrfurcht beobachtend), has to be corrected according to this Sftra. 4. See chap. 1, 8. g. See chap. 1, 3. 11. Concerning the ‘invitation’ (4vahana) see the note on chap. 2, 5. 12. See chap. 2, 5 and the note there. 13. ‘ When he causes them to say Svadha.’ Narayana. Comp. Asv.-Grzhya IV, 7, 30. 14. Comp. chap. 2, 5. 112 SANKHAYANA-GRIHYA-SOTRA.
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.
1Asv.- 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. 9. When they have finished with eating, he shall offer the lumps (of flour). 10. Before (their dinner he shall offer) the lumps, according to some (teachers). 11. Behind (these he places the lumps) for their wives, putting something between (these and the preceding ones). 12. To the Brahmazas he shall announce the remnants. 13. The rites of the putting (of food) into the fire (see Sitra 6), &c. have been declared (in the Srauta-sitra) by the Pizdapitvzyagha. Kuanpa 2. 1. Now (follows) the Ekoddishéa (i.e. the Sraddha ceremony directed to a single dead person), 2. With one strainer, . . One (pot of) Argha-water, . One lump (of flour). . No inviting (takes place here), nor the putting Mn & & g. As to the way in which the Pizdas should be offered, Narayana refers to the Srauta-sftra (IV, 4). 10, 11. Pizdan evidently belongs to the tenth Sftra, not, as the Indian tradition takes it, to the eleventh. Between the Pindas of the fathers and those belonging to the mothers he puts, according to Nardyaa, for instance, Darbha grass. 13. Srauta-sfitra IV, 3 seq. 2,1. Eka uddish/o yasmin srfddhe tad ekoddishfam (Nar.). This is the kind of Sraddha sacrifice which is to be performed for one twice-born during the first year after his death ; see Manu III, 247; Yagiiavalkya I, 250. 3. This rule about the Argha water corresponds to those given with regard to the Parvaza Sriddha in the SQtras 3 and 4 of the preceding chapter. 5. ‘ Because the 4vahana (inviting) is forbidden here, it follows IV ADHYAYA, 3 KHANDA, I. 109 (of food) into the fire, nor (do) the Visve dev4s (take part in this ceremony). ‘ Relished ?’—thus are they to be asked whether they are satiated. ‘May it approach (the fathers),’ instead of ‘imperishable.’ 6. ‘Be satisfied,’ when sending them away. 7. Thus through one year, when one has died. 8. And (then) omission of the fourth one. Kuaypa 3. 1. Now (follows) the Sapizaikarama (i.e. reception of a dead person into the community of Pindaofferings with the other Manes).
2‘Be satisfied,’ when sending them away. 7. Thus through one year, when one has died. 8. And (then) omission of the fourth one. Kuaypa 3. 1. Now (follows) the Sapizaikarama (i.e. reception of a dead person into the community of Pindaofferings with the other Manes). that it must take place at the Parvana Sraddha’ (Nar.). According to Ramafandra’s Paddhati he shall say to the Brahmaaas, ‘I will invite hither the fathers;’ and when they give their consent, he invites them with Rig-veda X, 16,12. Comp. Yagfavalkya I, 232 seq.,&c. Regarding the Visve devas comp. the note on chap. 1, 2; as to the trsptaprasna (the question whether they are satiated) comp. Manu III, 251; Yagn. I, 240. At the Parvana Sraddha, after the Brahmazas have finished their dinner and rinsed their mouths, and after the Pizdas have been offered, the sacrificer says, ‘May what has been given at this Sraddha to our father N.N., who belongs to the gotra N..N., be imperishable!’ (comp. Yag%. I, 242.) This phrase is to be altered at the Ekoddish‘a Sraddha in the way indicated in this Stra. 8. After the Ekoddish/a Sraddha has been performed for a dead person during the first year after his death, he is to be admitted, by the Sapizdikarana ceremony, among the other Manes, and receives thenceforward his Pinda together with them at the ordinary Parvana Sraddha. As the ritual of this Sraddha requires that the number of the ‘fathers’ worshipped should be three, the accession of a new person makes necessary the omission of the pra-prapitamaha, who has now become fourth among the fathers. 3, 1. It appears to me that this whole chapter is a later addition to the original text. The last Sfitra of the preceding chapter, treating of the omission of the fourth ‘father,’ which forms, as shown in the preceding note, a consequence of the Sapiadikarana, IIo SANKHAYANA-GRIHYA-SOTRA. 2. When one year has elapsed, or three halfmonths, 3. Or on a day when something good happens, 4. He fills four water-pots with sesamum, scents, and water, 5. Three for the fathers, one for the (newly) dead person, 6. And pours the pot that belongs to the (newly) dead person out into the pots of the fathers with the two verses, ‘They who commonly’ (Vagasaneyi Samhité XIX, 45. 46). 7. Thus also the lump (of flour). 8. This is the Sapizdikarama. Kuaypa 4. 1. Now (follows) the Abhyudayika (i.e. the Sraddha ceremony referring to good luck).
346). 7. Thus also the lump (of flour). 8. This is the Sapizdikarama. Kuaypa 4. 1. Now (follows) the Abhyudayika (i.e. the Sraddha ceremony referring to good luck). supposes this ceremony to be known and to require no special explanation. Had the intention of the author been to treat of the Sapindikaraza, this would have been the right place for mentioning the Aaturthavisarga, and not, as we really read it, the end of the chapter treating of the Ekoddish/a. As pointing in the same direction I will mention that the Sambavya-Grzhya, while giving the first, second, and fourth chapter of this Adhyaya, omits the third. Finally it seems decisive to me that the fifth (Parisishfa) book of the Sankhayana-Grzhya treats of the Sapizdikaraza in a whole chapter (V, 9), which shows that the text itself, as the author of the Parisish/a read it, gave no exposition of this ceremony. 2. Narayana says that tripaksha means either three pakshas, i.e. one month and a half, or one paksha deficient by three days, i.e. twelve days. We need not say that the latter explanation is inadmissible ; it evidently rests on a wrong conclusion drawn from a passage of another Sfitra quoted by him, in which it is stated that the Sapindikarana should be performed samvatsarante dv4dasahe va. 4, 1. The Abhyudayika Sréddha has to be performed on such IV ADHYAYA, 4 KHANDA, I4. III 2. In the fortnight of the increasing moon, on an auspicious day, 3. After the sacrifice to the mothers has been performed, 4. And an even number of (Brahmamas) versed in the Veda have been invited to sit down ; 5. In the forenoon ; 6. The rite is performed from left to right. 7. The murmuring with the omission of the verses belonging to the Manes. 8. The Darbha blades are straight. g. Barley is to be used instead of sesamum. 10. The lumps are mixed with curds, jujube fruits, fried grain. 11. On inviting (the Manes, he should say), ‘The NAndimukha (glad-faced ?) Manes will I invite.’ 12. ‘May the N&ndimukha Manes be rejoiced,’ instead of ‘imperishable.’ 13. ‘The N4ndtmukha Manes will I make speak,’ when he makes (the Brahmazas) speak. 14. ‘(Was it) well done ?’—thus are they to be asked whether they are satiated. occasions as the birth of a son, the marriage of a son or a daughter, the performance of ceremonies such as the ndmakarman, A(d4karman, &c. See YAgfiavalkya I, 249. 3. A Sraddha ceremony directed to the mothers here precedes that consecrated to the fathers. 6. Professor Stenzler’s translation of Yagfavalkya, loc. cit. (pradakshin4vritka = die Ehrfurcht beobachtend), has to be corrected according to this Sftra. 4. See chap. 1, 8. g. See chap. 1, 3. 11. Concerning the ‘invitation’ (4vahana) see the note on chap. 2, 5. 12. See chap. 2, 5 and the note there. 13. ‘ When he causes them to say Svadha.’ Narayana. Comp. Asv.-Grzhya IV, 7, 30. 14. Comp. chap. 2, 5. 112 SANKHAYANA-GRIHYA-SOTRA.
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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