Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. 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. 21. The reason why the recitation of the Rig-veda is forbidden when the sound of a Séman is heard, becomes manifest, for instance, from Apastamba I, 10, 7, where the discontinuance of the Veda-study is prescribed when the barking of dogs, the braying of asses, the cry of a wolf, &c., the sound of musical instruments, of weeping, and of a Siman is heard. Loud sounds like these would disturb the recitation of Azk or Yagus texts. A very curious opinion has been recently brought forward by Professor Aufrecht (see his edition of the Rig-veda, second edition, vol. ii, p. xxxviii) that the incompatibility of the recitation of A7& hymns and of Samans ‘beruht auf der Kenntniss von der Willkiir und der zum Theil unwiirdigen Weise, in welcher der alte Text des Rig-veda in diesem Gesangbuche (i.e. the Simavedardika) behandelt ist.’ IV ADHYAYA, 7 KHANDA, 47. 117 23. In a wilderness which belongs to the village ; 24. Ina village where a corpse is ; 25. On seeing forbidden sights ; 26. On hearing what is forbidden ; 27. On smelling a foul smell ; 28. If a high wind blows ; 29. If a cloud emits (heavy) rain; 30. On a carriage road ; 31. And while the sound of a lute is heard; 32. While being on a chariot ; 33. (In the neighbourhood) of a dog as (in that) of a Sfdra ; 34. Having climbed up a tree; 35. Having descended into a pit ; 36. (Immersed) in water ; 37. While anybody cries ; 38. While suffering bodily pain ; - 39. While he is naked ; 40. Whilst impure with the remnants of food ; 41. On a bridge ; 42. On the occasion of the shaving of the hair and the beard until the bath; 43. While being rubbed ; 44. While bathing ; 45. When having sexual intercourse ; 46. While being anointed ; 47. (In the neighbourhood) of a man who has to touch corpses (a corpse-bearer, &c.), of a woman that has recently been confined, or that has her courses, as (in the neighbourhood) of a Sidra ; 23. Gramaranye gramam (read, grima?) evaranyam vanam tatra nAdhfyita. Ndardyama. 2g. Except during the rainy season. Ndardyama. 45. Narayana also understands maithuna, and I think that the German translation ought to be corrected accordingly. 118 SANKHAYANA-GRIHYA-SUTRA. 48. With veiled hands; 49. In an army; 50. In presence of a Brahmaza who has not had his meal, and of cows (that have eaten nothing) ; 51. When (these impediments) have passed, let them (continue to) recite (the Veda). 52. Should any of these cases arise against his will, let him (continue to) recite after having held his breath and looked at the sun. 53. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains. 54. Thereof it is also said,
253. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains. 54. Thereof it is also said, 55. ‘ Food, water, roots and fruits, and whatsoever else Sraddha-food there may be: even when he has (only) accepted thereof, the study should be interrupted; the Brahmaza’s hand is his mouth; so it is taught.’ 53. I think that this Stra contains two different rules which have to be separated, viz. 1. vidyutstanayitnuvarshavargam kalpe; 2. varshavad ardhashash/eshu. The first of these rules would extend the cases of anadhy4ya mentioned in this chapter to the study of the Kalpa-sftra, except the cases of lightning, rain, &c. The second would refer to the five months and a half following on the Utsarga ceremony (comp. chap. 6, 8), and would imply that during this time the same texts are to be studied or not, according as their study is allowed or forbidden during rainfall: i.e. the study of the Samhita is to be discontinued, while that of the Kalpa is allowed to go on. RAamasandra and Nariyana differ from this interpretation; see p. 151 of the German edition. 55. Comp. Manu IV, 117; Vasish/4a XIII, 16. Iv ADHYAYA, 8 KHANDA, 16. 119 Kuanpa 8. 1. And to (students) who have been duly initiated he shall set forth (the Veda) ; 2. The teacher sitting to the east or to the north, the other one to the south, with his face turned to the north. 3. Or two (students shall be so seated). 4. But more (than two) as there is room (for them). 5. He should not sit on a high seat in presence of a Guru, 6. Nor on the same seat (with him), 7. Nor with outstretched feet, 8. Nor stretching his arms under his knees, 9. Nor leaning his body (against a support), 10. Nor forming with his feet a lap, 11. Nor holding his feet like an axe. 12. After (the student) has said, ‘Recite, sir!’ the teacher shall cause him to pronounce the syllable Om. 13. ‘Om,’ replies the other. 14. Thereafter let him recite uninterruptedly. 15. When he has recited, he embraces (his teacher’s feet), 16. Says, ‘We have finished, sir!’ and (goes away) according to his business. 8,1. Ny4yena sishyadharmena upeta’ praptas tebhyah sishyebhyo vartayed adhyayanam 44aryaf pravartayet. . Nardyama. 11. Karamam kufharikarQpam kritva na pashked ity arthad. Narayana. 12. The words adhfhi bho (recite, sir!) are pronounced by the student ; this follows from the passages quoted in the note on II, 5,10. Nardyana states that those words are pronounced by the teacher (4#4ryo guru’ sishyam adhyapanartham adhifhi bho 3 iti sabdam uktva ...). 120 SANKHAYANA-GRIHYA-SUTRA. 17. (He shall say,) ‘Leave! Pause meanwhile!’ according to some (teachers). 18. Let no one step between (a teacher and students) who study. 19. Let no one change his place during the recitation.
3120 SANKHAYANA-GRIHYA-SUTRA. 17. (He shall say,) ‘Leave! Pause meanwhile!’ according to some (teachers). 18. Let no one step between (a teacher and students) who study. 19. Let no one change his place during the recitation. 20. Should any fault be committed, let him fast three days, or one day and one night, repeat the SAvitrt as long as he can, and give something to the Brahmazas; then after an interruption of one day and one night the study should go on. Kuanpa 9. 1. Having bathed, 2, And having submerged himself at the time prescribed for the bath, he satiates the deities: 1g. The translation of 4tm4nam vipariharet is conjectural ; comp. also Nardyamna’s note, p. 151 of the German edition. 9, 1. It is not expressly stated in our text for what occasion the tarpana (i.e. satiating of deities, R/shis, &c. with water-offerings), which is treated of in chap. 9-10, shall be prescribed. The comparison of Baudhdyana II, 9 might perhaps lead us to believe that the ceremony in question is to be performed whenever the sacrificer takes a bath. But the two texts which are most closely connected with ours, the Simbavya and Asvalayana Grrhyas, seem to point clearly to another conclusion. The Sdimbavya-sfitra transposes the rules about the tarpaza to the place which would correspond to Sfitra II, 7, 28 of our text. The passage of the SambavyasQitra runs thus: mile kuzdam kriztva yathoktam adbhiz parishiwfaty athemas (so the MS.) tarpayati Agnif# Pragépatir Virfiipakshas, &c. It ends: pitarak pitamahaA’ prapitamahas PailaZ Kaho/ah Kaushitakad& (sic) Kaho/laya Kaushitakaye svadhdastv iti pratipurushad (sic) pitrims tarpayitva. The last words are taken from the Sftra IV, 6, 6 of our text. Thus there can be no doubt that Sambavya intended to prescribe the tarpawza for the conclusion of the IV ADHYAYA, 9 KHANDA, 3. 121 3. ‘Agni may satiate himself; Vayu may satiate himself ; Sfrya may satiate himself; Vishzu may satiate himself; Pragdpati may satiate himself; Virdp4ksha may satiate himself; Sahasraksha may satiate himself ; Soma, Brahman, the Vedas, the gods, the Rishis, and all the metres, the word Om, the word Vasuar, the Mahavyd4hrztis, the SAvitri, the sacrifices, heaven and earth, the Nakshatras, the air, days and nights, the numbers, the twilights, the oceans, the rivers, the mountains, fields, herbs, trees, Gandharvas and Apsaras, the serpents, the birds, the Siddhas, the Sadhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end, may satiate themselves. ‘TI satiate the Sruti; I satiate the Smvzti; I satiate the firmness; I satiate the delight ; I satiate
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.
18. 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. 21. The reason why the recitation of the Rig-veda is forbidden when the sound of a Séman is heard, becomes manifest, for instance, from Apastamba I, 10, 7, where the discontinuance of the Veda-study is prescribed when the barking of dogs, the braying of asses, the cry of a wolf, &c., the sound of musical instruments, of weeping, and of a Siman is heard. Loud sounds like these would disturb the recitation of Azk or Yagus texts. A very curious opinion has been recently brought forward by Professor Aufrecht (see his edition of the Rig-veda, second edition, vol. ii, p. xxxviii) that the incompatibility of the recitation of A7& hymns and of Samans ‘beruht auf der Kenntniss von der Willkiir und der zum Theil unwiirdigen Weise, in welcher der alte Text des Rig-veda in diesem Gesangbuche (i.e. the Simavedardika) behandelt ist.’ IV ADHYAYA, 7 KHANDA, 47. 117 23. In a wilderness which belongs to the village ; 24. Ina village where a corpse is ; 25. On seeing forbidden sights ; 26. On hearing what is forbidden ; 27. On smelling a foul smell ; 28. If a high wind blows ; 29. If a cloud emits (heavy) rain; 30. On a carriage road ; 31. And while the sound of a lute is heard; 32. While being on a chariot ; 33. (In the neighbourhood) of a dog as (in that) of a Sfdra ; 34. Having climbed up a tree; 35. Having descended into a pit ; 36. (Immersed) in water ; 37. While anybody cries ; 38. While suffering bodily pain ; - 39. While he is naked ; 40. Whilst impure with the remnants of food ; 41. On a bridge ; 42. On the occasion of the shaving of the hair and the beard until the bath; 43. While being rubbed ; 44. While bathing ; 45. When having sexual intercourse ; 46. While being anointed ; 47. (In the neighbourhood) of a man who has to touch corpses (a corpse-bearer, &c.), of a woman that has recently been confined, or that has her courses, as (in the neighbourhood) of a Sidra ; 23. Gramaranye gramam (read, grima?) evaranyam vanam tatra nAdhfyita. Ndardyama. 2g. Except during the rainy season. Ndardyama. 45. Narayana also understands maithuna, and I think that the German translation ought to be corrected accordingly. 118 SANKHAYANA-GRIHYA-SUTRA. 48. With veiled hands; 49. In an army; 50. In presence of a Brahmaza who has not had his meal, and of cows (that have eaten nothing) ; 51. When (these impediments) have passed, let them (continue to) recite (the Veda). 52. Should any of these cases arise against his will, let him (continue to) recite after having held his breath and looked at the sun. 53. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains. 54. Thereof it is also said,
253. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains. 54. Thereof it is also said, 55. ‘ Food, water, roots and fruits, and whatsoever else Sraddha-food there may be: even when he has (only) accepted thereof, the study should be interrupted; the Brahmaza’s hand is his mouth; so it is taught.’ 53. I think that this Stra contains two different rules which have to be separated, viz. 1. vidyutstanayitnuvarshavargam kalpe; 2. varshavad ardhashash/eshu. The first of these rules would extend the cases of anadhy4ya mentioned in this chapter to the study of the Kalpa-sftra, except the cases of lightning, rain, &c. The second would refer to the five months and a half following on the Utsarga ceremony (comp. chap. 6, 8), and would imply that during this time the same texts are to be studied or not, according as their study is allowed or forbidden during rainfall: i.e. the study of the Samhita is to be discontinued, while that of the Kalpa is allowed to go on. RAamasandra and Nariyana differ from this interpretation; see p. 151 of the German edition. 55. Comp. Manu IV, 117; Vasish/4a XIII, 16. Iv ADHYAYA, 8 KHANDA, 16. 119 Kuanpa 8. 1. And to (students) who have been duly initiated he shall set forth (the Veda) ; 2. The teacher sitting to the east or to the north, the other one to the south, with his face turned to the north. 3. Or two (students shall be so seated). 4. But more (than two) as there is room (for them). 5. He should not sit on a high seat in presence of a Guru, 6. Nor on the same seat (with him), 7. Nor with outstretched feet, 8. Nor stretching his arms under his knees, 9. Nor leaning his body (against a support), 10. Nor forming with his feet a lap, 11. Nor holding his feet like an axe. 12. After (the student) has said, ‘Recite, sir!’ the teacher shall cause him to pronounce the syllable Om. 13. ‘Om,’ replies the other. 14. Thereafter let him recite uninterruptedly. 15. When he has recited, he embraces (his teacher’s feet), 16. Says, ‘We have finished, sir!’ and (goes away) according to his business. 8,1. Ny4yena sishyadharmena upeta’ praptas tebhyah sishyebhyo vartayed adhyayanam 44aryaf pravartayet. . Nardyama. 11. Karamam kufharikarQpam kritva na pashked ity arthad. Narayana. 12. The words adhfhi bho (recite, sir!) are pronounced by the student ; this follows from the passages quoted in the note on II, 5,10. Nardyana states that those words are pronounced by the teacher (4#4ryo guru’ sishyam adhyapanartham adhifhi bho 3 iti sabdam uktva ...). 120 SANKHAYANA-GRIHYA-SUTRA. 17. (He shall say,) ‘Leave! Pause meanwhile!’ according to some (teachers). 18. Let no one step between (a teacher and students) who study. 19. Let no one change his place during the recitation.
3120 SANKHAYANA-GRIHYA-SUTRA. 17. (He shall say,) ‘Leave! Pause meanwhile!’ according to some (teachers). 18. Let no one step between (a teacher and students) who study. 19. Let no one change his place during the recitation. 20. Should any fault be committed, let him fast three days, or one day and one night, repeat the SAvitrt as long as he can, and give something to the Brahmazas; then after an interruption of one day and one night the study should go on. Kuanpa 9. 1. Having bathed, 2, And having submerged himself at the time prescribed for the bath, he satiates the deities: 1g. The translation of 4tm4nam vipariharet is conjectural ; comp. also Nardyamna’s note, p. 151 of the German edition. 9, 1. It is not expressly stated in our text for what occasion the tarpana (i.e. satiating of deities, R/shis, &c. with water-offerings), which is treated of in chap. 9-10, shall be prescribed. The comparison of Baudhdyana II, 9 might perhaps lead us to believe that the ceremony in question is to be performed whenever the sacrificer takes a bath. But the two texts which are most closely connected with ours, the Simbavya and Asvalayana Grrhyas, seem to point clearly to another conclusion. The Sdimbavya-sfitra transposes the rules about the tarpaza to the place which would correspond to Sfitra II, 7, 28 of our text. The passage of the SambavyasQitra runs thus: mile kuzdam kriztva yathoktam adbhiz parishiwfaty athemas (so the MS.) tarpayati Agnif# Pragépatir Virfiipakshas, &c. It ends: pitarak pitamahaA’ prapitamahas PailaZ Kaho/ah Kaushitakad& (sic) Kaho/laya Kaushitakaye svadhdastv iti pratipurushad (sic) pitrims tarpayitva. The last words are taken from the Sftra IV, 6, 6 of our text. Thus there can be no doubt that Sambavya intended to prescribe the tarpawza for the conclusion of the IV ADHYAYA, 9 KHANDA, 3. 121 3. ‘Agni may satiate himself; Vayu may satiate himself ; Sfrya may satiate himself; Vishzu may satiate himself; Pragdpati may satiate himself; Virdp4ksha may satiate himself; Sahasraksha may satiate himself ; Soma, Brahman, the Vedas, the gods, the Rishis, and all the metres, the word Om, the word Vasuar, the Mahavyd4hrztis, the SAvitri, the sacrifices, heaven and earth, the Nakshatras, the air, days and nights, the numbers, the twilights, the oceans, the rivers, the mountains, fields, herbs, trees, Gandharvas and Apsaras, the serpents, the birds, the Siddhas, the Sadhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end, may satiate themselves. ‘TI satiate the Sruti; I satiate the Smvzti; I satiate the firmness; I satiate the delight ; I satiate
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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