Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. 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. 15. The rest is the same (as in the other kinds of Sraddha rites), as far as it is not prohihited (by contrary rules). Kuawopa 5. 1. Now (follows) the U pakarama (i.e. the ceremony by which the annual course of study is opened). 2. When the herbs appear, under the Nakshatra Hasta or Sravana, 3. Let him make oblations of the flour of fried barley and of grains, mixed with curds and ghee, with the (whole) Veda, verse by verse: thus say some (teachers). 4. Or with the first verses of the Sdktas and Anuvakas. 5. With the first verses of the Adhydyas and of the sections belonging to the (different) Azshis, according to Mazdtikeya. 6. But Kaushitaki has said: 7. ‘I praise Agni the Purohita’ (Rig-veda I, 1, 1), this one verse, 8. ‘The Kushumbhaka (mungoose ?) has said it ;’ ‘If thou criest, O bird, announce luck to us ;’ ‘Sung by Gamadagni;’ ‘In thy abode the whole world rests;’ 5,1. As to the Upakaraza, see the statements of Professor Weber in his second article on the Nakshatras, Abhandlungen der Berliner Akademie, 1861, p. 338, and of Professor Biihler in his notes on Apastamba, S.B.E., II, pp. 110, 111. 2. The Nakshatra Sravaza is evidently considered as particularly fit for this occasion because of its name containing an allusion to sruti, &c. 4. Lhave followed Narayaza, but perhaps I ought to have translated, ‘Sfktas or Anuvakas,’ and in the fifth Stra, ‘Adhyayas or the sections, &c.’ IV ADHYAYA, 5 KHANDA, 13, 113 ‘Come to our sacrifice, O you that are worthy of sacrifice, with care ;’ ‘Whosoever, be he ours, be he alien ;’ ‘Look on, look about;’ ‘Come here, Agni, the Maruts’ friend ;’ ‘The oblation, O king, cooked for thee :’ each time two verses, g. ‘ That blessing and bliss we choose ’—this one verse (the first and last verse of each Mazdala), 10. (Taking something) of the remnants of the sacrificed (food) they partake of that sacrificial food with this (verse), ‘I praised Dadhikravan’ (Rigveda IV, 39, 6). 11. They sip water, sit down, 12. Murmur the Mahdavy4hr‘tis, the Savitri, and the auspicious hymns commencing from the beginning of the Veda, 13. And cause the teacher to pronounce auspicious wishes.
211. They sip water, sit down, 12. Murmur the Mahdavy4hr‘tis, the Savitri, and the auspicious hymns commencing from the beginning of the Veda, 13. And cause the teacher to pronounce auspicious wishes. g. According to Kaushitaki, the oblations are made with the first and last rz#as of each Mandala. The last rzk of the tenth Mandala quoted here, tak &ham yor 4 vrinimahe, is different from the verse with which our Samhita (the Sikala Samhita of the Rig-veda) closes. It is well known that tak ham yor 4 vrinimahe is the last verse in the Bashkala S4kh& which was adopted by the Sankhéyana school (comp. Indische Studien, IV, 431; Weber, Verzeichniss der Berliner Sanskrit-Handschriften, p. 314, &c.; Indische Literaturgeschichte, second edition, Nachtrag, p. 2). It was also known long since that the Bashkala Sakh@ of the Rig-veda contains eight hymns more than the Sdkala Sakha. The XaranavyQha Bhashya (comp. Dr. von Schroeder’s Introduction to his excellent edition of the Maitréyamt Samhita, vol. i, p. xxiv), known to me through the kindness of Professor Weber, tells which eight hymns these are. There it is said (folio 22 of Professor Weber’s MS.) that in the Bashkala Samhit4 there followed after VIII, 48 the first two of the V4lakhilya hymns, after VIII, 94 the Valakhilya hymns 3-7, and at the end of the whole collection the so-called samgvAna hymn (see Professor Max Miiller’s edition, vol. vi, p. 32), which ends with the very verse quoted in our Sfitra, tak kham yor 4 vrigsimahe. (29) I 114 SANKHAYANA-GRIHYA-SOTRA. 14. Of this (ceremony) it is also said, 15. ‘Desirous (of acquiring) for the hymns inexhaustible vigour, reverence, and also soundness, the Avzshis, by the power of their austerities, have discovered the Upakarman. 16. ‘Therefore a constant performer of the six kinds of works should, in order that his Mantras might be successful, perform the U pakarman—-so they say—if he wishes for success of his (holy) works. 17. ‘At the time of the Updkarman and of the Utsarga an interruption (of the Veda-study) shall take place for (three days and) three nights, likewise at the Ash¢akds for one day and one night, and so on the last night of each season.’ Kuawpa 6. 1. On the first day of the bright fortnight of Magha, 2. To the north-east, 3. In a place covered with herbs, 4. Having murmured the hymns sacred to the Sun, ‘Upwards that GAtavedas’ (Rig-veda I, 50), ‘The bright face of the gods’ (I, 115), ‘ Adoration to Mitra’s (eye)’ (X, 37), ‘From the sky (where he dwells) may Sdrya protect us’ (X, 158), 16. The six kinds of works are, performing sacrifices (yagana), officiating at the sacrifices of others (yagana), studying the Veda (adhyayana), teaching the Veda to others (adhy4pana), giving (déna), and accepting gifts (pratigraha). Narayana. 17. Concerning the Utsarga, see chap. 6. This Sloka occurs also Manu IV, r19 with the reading kshepazam instead of kshapazam (‘kshapamam khandasam virdma anadhydyah,’ Narayana). Kshapazam is correct.
3Narayana. 17. Concerning the Utsarga, see chap. 6. This Sloka occurs also Manu IV, r19 with the reading kshepazam instead of kshapazam (‘kshapamam khandasam virdma anadhydyah,’ Narayana). Kshapazam is correct. 6, 1. This Khanda treats of the Utsarga, i.e. the ceremony performed at the end of the term. IV ADHYAYA, 7 KHANDA, 7. 115 5. And having thrown clods of earth (on the ground) to the different quarters (of the horizon), from the left to the right, with the hymn, ‘A ruler indeed’ (Rig-veda X, 152), verse by verse, 6. And having satiated (with water) the Azshis, the metres, the deities, faith and insight, and the fathers man by man, 7. They interrupt (the study of) the hymns for six months and a half, 8. Or for five and a half. 9. But if they (wish to) recite them (nevertheless), let the recitation go on after a pause of one day and one night. Kuawpa 7%, 1. Now the interruption (of the Veda recitation) :— 2. In the case of prodigies until the same time (next day), 3. And in the case of other miracles ; 4. In the case of lightning, thunder, and rains (the recitation shall be interrupted) till the twilight has thrice passed; 5. Ata Sraddha-dinner for one day ; 6. If a death (of relations) or birth has happened, for ten days ; 7. On the fourteenth days (of the fortnights), the new moon days, and the Ash¢aké days, 6. On the tarpaza, comp. chaps. 9 and 1o. 7,2. The translation of 4k4lam given in my German edition (Wahrend der betreffenden Zeit) is wrong: comp. the commentary there quoted at p. 150; Gautama XVI, 22; Professor Stenzler’s mote on P4raskara II, 11, 2. 6. Agham sapindasodakayor maranmam. Ndardyana. 4. According to Nar4yana the a at the end of this Sftra would 12 116 SANKHAYANA-GRIHYA-SOTRA. 8. And on misty days. g. And when the teacher has died, for ten days ; 1o. When he has heard of it, for three days ; 11, And (on the death) of those whose familyhead he is. 12. On receiving (gifts) as at the Sraddha. 13. On (the death of) a fellow-student ; 14. When he has followed (the funeral of) a dead person, 15. And when he has laid down the lumps of flour to the fathers, 16, At night ; 17. During twilight ; 18. On the full and change of the moon; 19. After sunset ; 20. In the neighbourhood of a Sadra ; 21. When the sound of a Sdman is heard ; 22. On a burial ground ; be intended to convey the meaning that on the pratipad days of each fortnight the study should also be interrupted. 8. The translation of nabhya is quite conjectural. Narayana gives a different meaning to this word; comp. p. 150 of the German edition. 11. Adaryaputradayah. Narayana.
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.
14. 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. 15. The rest is the same (as in the other kinds of Sraddha rites), as far as it is not prohihited (by contrary rules). Kuawopa 5. 1. Now (follows) the U pakarama (i.e. the ceremony by which the annual course of study is opened). 2. When the herbs appear, under the Nakshatra Hasta or Sravana, 3. Let him make oblations of the flour of fried barley and of grains, mixed with curds and ghee, with the (whole) Veda, verse by verse: thus say some (teachers). 4. Or with the first verses of the Sdktas and Anuvakas. 5. With the first verses of the Adhydyas and of the sections belonging to the (different) Azshis, according to Mazdtikeya. 6. But Kaushitaki has said: 7. ‘I praise Agni the Purohita’ (Rig-veda I, 1, 1), this one verse, 8. ‘The Kushumbhaka (mungoose ?) has said it ;’ ‘If thou criest, O bird, announce luck to us ;’ ‘Sung by Gamadagni;’ ‘In thy abode the whole world rests;’ 5,1. As to the Upakaraza, see the statements of Professor Weber in his second article on the Nakshatras, Abhandlungen der Berliner Akademie, 1861, p. 338, and of Professor Biihler in his notes on Apastamba, S.B.E., II, pp. 110, 111. 2. The Nakshatra Sravaza is evidently considered as particularly fit for this occasion because of its name containing an allusion to sruti, &c. 4. Lhave followed Narayaza, but perhaps I ought to have translated, ‘Sfktas or Anuvakas,’ and in the fifth Stra, ‘Adhyayas or the sections, &c.’ IV ADHYAYA, 5 KHANDA, 13, 113 ‘Come to our sacrifice, O you that are worthy of sacrifice, with care ;’ ‘Whosoever, be he ours, be he alien ;’ ‘Look on, look about;’ ‘Come here, Agni, the Maruts’ friend ;’ ‘The oblation, O king, cooked for thee :’ each time two verses, g. ‘ That blessing and bliss we choose ’—this one verse (the first and last verse of each Mazdala), 10. (Taking something) of the remnants of the sacrificed (food) they partake of that sacrificial food with this (verse), ‘I praised Dadhikravan’ (Rigveda IV, 39, 6). 11. They sip water, sit down, 12. Murmur the Mahdavy4hr‘tis, the Savitri, and the auspicious hymns commencing from the beginning of the Veda, 13. And cause the teacher to pronounce auspicious wishes.
211. They sip water, sit down, 12. Murmur the Mahdavy4hr‘tis, the Savitri, and the auspicious hymns commencing from the beginning of the Veda, 13. And cause the teacher to pronounce auspicious wishes. g. According to Kaushitaki, the oblations are made with the first and last rz#as of each Mandala. The last rzk of the tenth Mandala quoted here, tak &ham yor 4 vrinimahe, is different from the verse with which our Samhita (the Sikala Samhita of the Rig-veda) closes. It is well known that tak ham yor 4 vrinimahe is the last verse in the Bashkala S4kh& which was adopted by the Sankhéyana school (comp. Indische Studien, IV, 431; Weber, Verzeichniss der Berliner Sanskrit-Handschriften, p. 314, &c.; Indische Literaturgeschichte, second edition, Nachtrag, p. 2). It was also known long since that the Bashkala Sakh@ of the Rig-veda contains eight hymns more than the Sdkala Sakha. The XaranavyQha Bhashya (comp. Dr. von Schroeder’s Introduction to his excellent edition of the Maitréyamt Samhita, vol. i, p. xxiv), known to me through the kindness of Professor Weber, tells which eight hymns these are. There it is said (folio 22 of Professor Weber’s MS.) that in the Bashkala Samhit4 there followed after VIII, 48 the first two of the V4lakhilya hymns, after VIII, 94 the Valakhilya hymns 3-7, and at the end of the whole collection the so-called samgvAna hymn (see Professor Max Miiller’s edition, vol. vi, p. 32), which ends with the very verse quoted in our Sfitra, tak kham yor 4 vrigsimahe. (29) I 114 SANKHAYANA-GRIHYA-SOTRA. 14. Of this (ceremony) it is also said, 15. ‘Desirous (of acquiring) for the hymns inexhaustible vigour, reverence, and also soundness, the Avzshis, by the power of their austerities, have discovered the Upakarman. 16. ‘Therefore a constant performer of the six kinds of works should, in order that his Mantras might be successful, perform the U pakarman—-so they say—if he wishes for success of his (holy) works. 17. ‘At the time of the Updkarman and of the Utsarga an interruption (of the Veda-study) shall take place for (three days and) three nights, likewise at the Ash¢akds for one day and one night, and so on the last night of each season.’ Kuawpa 6. 1. On the first day of the bright fortnight of Magha, 2. To the north-east, 3. In a place covered with herbs, 4. Having murmured the hymns sacred to the Sun, ‘Upwards that GAtavedas’ (Rig-veda I, 50), ‘The bright face of the gods’ (I, 115), ‘ Adoration to Mitra’s (eye)’ (X, 37), ‘From the sky (where he dwells) may Sdrya protect us’ (X, 158), 16. The six kinds of works are, performing sacrifices (yagana), officiating at the sacrifices of others (yagana), studying the Veda (adhyayana), teaching the Veda to others (adhy4pana), giving (déna), and accepting gifts (pratigraha). Narayana. 17. Concerning the Utsarga, see chap. 6. This Sloka occurs also Manu IV, r19 with the reading kshepazam instead of kshapazam (‘kshapamam khandasam virdma anadhydyah,’ Narayana). Kshapazam is correct.
3Narayana. 17. Concerning the Utsarga, see chap. 6. This Sloka occurs also Manu IV, r19 with the reading kshepazam instead of kshapazam (‘kshapamam khandasam virdma anadhydyah,’ Narayana). Kshapazam is correct. 6, 1. This Khanda treats of the Utsarga, i.e. the ceremony performed at the end of the term. IV ADHYAYA, 7 KHANDA, 7. 115 5. And having thrown clods of earth (on the ground) to the different quarters (of the horizon), from the left to the right, with the hymn, ‘A ruler indeed’ (Rig-veda X, 152), verse by verse, 6. And having satiated (with water) the Azshis, the metres, the deities, faith and insight, and the fathers man by man, 7. They interrupt (the study of) the hymns for six months and a half, 8. Or for five and a half. 9. But if they (wish to) recite them (nevertheless), let the recitation go on after a pause of one day and one night. Kuawpa 7%, 1. Now the interruption (of the Veda recitation) :— 2. In the case of prodigies until the same time (next day), 3. And in the case of other miracles ; 4. In the case of lightning, thunder, and rains (the recitation shall be interrupted) till the twilight has thrice passed; 5. Ata Sraddha-dinner for one day ; 6. If a death (of relations) or birth has happened, for ten days ; 7. On the fourteenth days (of the fortnights), the new moon days, and the Ash¢aké days, 6. On the tarpaza, comp. chaps. 9 and 1o. 7,2. The translation of 4k4lam given in my German edition (Wahrend der betreffenden Zeit) is wrong: comp. the commentary there quoted at p. 150; Gautama XVI, 22; Professor Stenzler’s mote on P4raskara II, 11, 2. 6. Agham sapindasodakayor maranmam. Ndardyana. 4. According to Nar4yana the a at the end of this Sftra would 12 116 SANKHAYANA-GRIHYA-SOTRA. 8. And on misty days. g. And when the teacher has died, for ten days ; 1o. When he has heard of it, for three days ; 11, And (on the death) of those whose familyhead he is. 12. On receiving (gifts) as at the Sraddha. 13. On (the death of) a fellow-student ; 14. When he has followed (the funeral of) a dead person, 15. And when he has laid down the lumps of flour to the fathers, 16, At night ; 17. During twilight ; 18. On the full and change of the moon; 19. After sunset ; 20. In the neighbourhood of a Sadra ; 21. When the sound of a Sdman is heard ; 22. On a burial ground ; be intended to convey the meaning that on the pratipad days of each fortnight the study should also be interrupted. 8. The translation of nabhya is quite conjectural. Narayana gives a different meaning to this word; comp. p. 150 of the German edition. 11. Adaryaputradayah. Narayana.
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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