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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘TI satiate the Sruti; I satiate the Smvzti; I satiate the firmness; I satiate the delight ; I satiate vedadhyayana. The same can be said of Asvalayana, who also by the position which he assigns to the tarpaza sections (III, 4) brings it into a similar connection with the ved4dhyayana (see Narayana’s commentary on Asyv., loc. cit.). We may also refer to the treatise about the study of the Aranyaka, which is appended to the SAnkhayana-Grzhya as its sixth book; there the tarpaza is mentioned quite in the same.connection (VI, 6, ro seq.). I believe, therefore, that in our text, chapters g and ro have found their place here as a sort of supplementary addition to chap. 6, 6, just as in the first book the list of Nakshatras seems likewise appended to the Sftra I, 25, 5. According to Narayana, sn4ta in the first Sftra would refer to the bath which forms part of the Sam4vartana ceremony (see III, 1, 1), so that it would be the Grzhastha, who has taken the Sam4vartana bath, to whom the following rules refer. 3. Comp. the similar lists of Asvalayana, Grzhya III, 4; Sambavya, quoted in my German edition of Sankhayana, p.153; and Baudhiayana II, 9 (S. B. E,, vol. xiv, pp. 252 seq.). The last geems to be the most modern. It should be observed that the section of the list contained in this Sfitra, as well as that given below, chap. 10, 3, is divided into 122 SANKHAYANA-GRIHYA-SOTRA. the success; I satiate the thought; I satiate belief and insight, and the memory, cows and Brahmamas, movable and immovable things. All beings may satiate themselves !’—so far with the sacrificial cord suspended over the left shoulder. Kuanpa 10. 1. Now with the sacrificial cord suspended over the right shoulder, 2. Looking in the direction that belongs to the Manes (i.e. the south) : 3. ‘The (Aishis) of the hundred (Azéas), the (Rishis) of the middle (Mamdalas), Gvitsamada, Visvamitra, Gamadagni, Vamadeva, Atri, Bharadvaga, Vasish¢ha, the Pragdthas, the (Azshis) of the Pavamana hymns, the (Ashis) of the short hymns and of the long hymns, Sumantu, Gaimini, Vaisampayana, Paila, the Sdtras, the Bhashyas, Gargya, Babhru, Babhravya, Mazdu, Mandavya, Gargi Va-
2two parts, in the first of which the name of the being to be worshipped is given in the nominative case, with the verb tr/pyatu, while in the second it stands in the accusative, with the verb tarpaydmi. The first part of this section contains the names of gods and of divine beings, such as the rivers, the mountains, &c.; in the second part are found abstract qualities or notions, such as mati, dhr:ti, sruti. Similarly in chapter 10, 3 the Vedic poets, a few ancient teachers, and wise women, such as G4rgt or Sulabha, form the first part of the list, and then follow, in the accusative case, the names of such doctors as Sankhayana, Asvalayana, Sakalya. In Asvaliyana’s Stra of the first of our two sections only the first part reoccurs, the second is omitted, while the second section is found there in its entirety, with the same difference of names given in the nominative and accusative cases. The conjectures, however, which I had once based on this difference (see my German edition, pp. 152, 153) as to the distinction of a more ancient part of the list, and of later supplements, are perhaps too hazardous. IV ADHYAYA, II KHANDA, IO. 123 Raknavi, Vadava Pratithey!, Sulabha Maitreyt (may satiate themselves). ‘(I satiate) Kahola Kaushitaki, Mahdkaushttaki, Suyag#a Sankhdyana, Asvalayana, Aitareya, Mahaitareya, Bharadvaga, Gatikarmzya, Paingya, Mah4paingya, Bdshkala, Gargya, Sakalya, M4zddkeya, Mahdadamatra, Audavahi, Mahaudavahi, Sauy4mi, Saunaki, Sakapizi, Gautami; and whatsoever other teachers there are, may they all satiate themselves. 4. ‘The fathers man by man. 5. ‘The ancestry of the father may satiate itself. 6. ‘The ancestry of the mother may satiate itself.’ Kuaypa 11. 1. Let him not look at a naked woman, except during sexual intercourse, 2. Nor (look) at the sun while it rises or sets, 3. At an enemy, 4. At an evil-doer, 5. Ata person that has to touch dead bodies. 6. Let him not talk with a woman who has recently been confined or who has her courses, 7. Nor with those (mentioned before). 8. Let him not eat food from which its strength is taken away. 9. Let him not do his work with implements wasted by use. 10. Let him not eat together (with his wife), 11, 1 seq. Rules of conduct for a Snataka, i.e. a man who has completed his studentship. 4. Etai# pfirvoktaif# anaptadibhir na samvadet. Narayana. 10. N&rayaza states that ‘ with his wife’ is to be supplied to this Stra, which indeed is rendered probable through the comparison of Gautama IX, 32; Manu IV, 43, &c. 124 SANKHAYANA-GRIHYA-SOTRA. 11. Nor remnants (of food). 12. Remnants of (food belonging to the) Manes, gods, guests, and servants he may eat. 13. Gleaning ears of corn, receiving alms unasked for, or for which he has asked the good, performing sacrifices for others, are the means of livelihood ; 14. (Of these) each preceding one is the more respectable. __
313. Gleaning ears of corn, receiving alms unasked for, or for which he has asked the good, performing sacrifices for others, are the means of livelihood ; 14. (Of these) each preceding one is the more respectable. __ 15. Orif (his livelihood) cannot be gained (in one of the ways mentioned), let him follow the occupation of a Vaisya. 16. (He shall be) careful about his duties towards Manes and gods. 17. In due time (he shall) have intercourse with his wife. 18. He shall not lie down (to sleep) in the day-time, 19. Nor during the first or the last watch of the night. 20. Let him not sit on the bare ground. 21. He shall constantly perform the prescribed duties regarding the use of water. 22. (And constantly) have his sacrificial cord suspended over his left shoulder. 23. Let him not abandon his teacher, 24. Except on (his teacher's) command, 25. Or with (his) permission. Kuanpa 12. 1. Every day he shall respectfully salute his teacher, 11. Here also Narayava understands bharyaya bhuktasesham. 15. Comp. Professor Biihler’s note on Gautama X, 5, S. B. E., vol. ii, p. 225. 19. RatreéA pirvaprahare ratreh# pastimaprahare 4a, Narayana. IV ADHYAYA, I2 KHANDA, 15. 125 2. And his Gurus, 3. A Srotriya when meeting him, 4. When he returns from a journey, (also) one who is not a Srotriya. . 5. In the words, ‘I am N.N., sir!’ pronouncing his own name, crossing his hands (so as to seize with his right hand the right foot, and with his left hand the left of the other person). 6. (The person who has been thus saluted, in reply addressing him with his name,) ‘N.N.!’ and seizing his hands, pronounces a wish to him. 7. Let him not go to a sacrifice without being chosen (thereto). 8. And let him beware of (doing) wrong. g. Let him not go to assemblies of people. 10. If he has come upon (such assemblies), let him not point out (anything evil) against (anybody). 11. He shall not be a reviler, nor slanderous, nor a wanderer from house to house, nor a prattler. 12. He shall not walk alone, 13. Nor naked, 14. Nor with veiled hands. 15. Gods’-houses (he shall walk round) keeping the right side turned to them. 12, 5. N&rayama: ‘As to how that respectful salutation (abhivadana) should be performed, he says . . . with his own right hand he touches the right foot of the Aéarya or other person (whom he salutes), and with his left hand the left foot (comp. Manu II, 72) (and says), “I am N.N. (amukasarman) of the Gotra N.N., sir! I offer my respectful salutation !”’ 6. ‘The Aéarya or other person seizes the hands of the saluting person,’ &c. Nardyara. to. See Narfyana’s commentary, p. 154 of the German edition. 126 SANKHAYANA-GRIHYA-SUTRA. 16. Let him not run. 17. Let him not spit. 18. Let him not scratch himself. 19. Let him not look on urine and excrements. 20. Let him sit with veiled head, 21. Not on the bare (ground), 22. If he has only one garment, suspending his sacrificial cord on his ear, 23. Not turning his face to the sun,
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‘TI satiate the Sruti; I satiate the Smvzti; I satiate the firmness; I satiate the delight ; I satiate vedadhyayana. The same can be said of Asvalayana, who also by the position which he assigns to the tarpaza sections (III, 4) brings it into a similar connection with the ved4dhyayana (see Narayana’s commentary on Asyv., loc. cit.). We may also refer to the treatise about the study of the Aranyaka, which is appended to the SAnkhayana-Grzhya as its sixth book; there the tarpaza is mentioned quite in the same.connection (VI, 6, ro seq.). I believe, therefore, that in our text, chapters g and ro have found their place here as a sort of supplementary addition to chap. 6, 6, just as in the first book the list of Nakshatras seems likewise appended to the Sftra I, 25, 5. According to Narayana, sn4ta in the first Sftra would refer to the bath which forms part of the Sam4vartana ceremony (see III, 1, 1), so that it would be the Grzhastha, who has taken the Sam4vartana bath, to whom the following rules refer. 3. Comp. the similar lists of Asvalayana, Grzhya III, 4; Sambavya, quoted in my German edition of Sankhayana, p.153; and Baudhiayana II, 9 (S. B. E,, vol. xiv, pp. 252 seq.). The last geems to be the most modern. It should be observed that the section of the list contained in this Sfitra, as well as that given below, chap. 10, 3, is divided into 122 SANKHAYANA-GRIHYA-SOTRA. the success; I satiate the thought; I satiate belief and insight, and the memory, cows and Brahmamas, movable and immovable things. All beings may satiate themselves !’—so far with the sacrificial cord suspended over the left shoulder. Kuanpa 10. 1. Now with the sacrificial cord suspended over the right shoulder, 2. Looking in the direction that belongs to the Manes (i.e. the south) : 3. ‘The (Aishis) of the hundred (Azéas), the (Rishis) of the middle (Mamdalas), Gvitsamada, Visvamitra, Gamadagni, Vamadeva, Atri, Bharadvaga, Vasish¢ha, the Pragdthas, the (Azshis) of the Pavamana hymns, the (Ashis) of the short hymns and of the long hymns, Sumantu, Gaimini, Vaisampayana, Paila, the Sdtras, the Bhashyas, Gargya, Babhru, Babhravya, Mazdu, Mandavya, Gargi Va-
2two parts, in the first of which the name of the being to be worshipped is given in the nominative case, with the verb tr/pyatu, while in the second it stands in the accusative, with the verb tarpaydmi. The first part of this section contains the names of gods and of divine beings, such as the rivers, the mountains, &c.; in the second part are found abstract qualities or notions, such as mati, dhr:ti, sruti. Similarly in chapter 10, 3 the Vedic poets, a few ancient teachers, and wise women, such as G4rgt or Sulabha, form the first part of the list, and then follow, in the accusative case, the names of such doctors as Sankhayana, Asvalayana, Sakalya. In Asvaliyana’s Stra of the first of our two sections only the first part reoccurs, the second is omitted, while the second section is found there in its entirety, with the same difference of names given in the nominative and accusative cases. The conjectures, however, which I had once based on this difference (see my German edition, pp. 152, 153) as to the distinction of a more ancient part of the list, and of later supplements, are perhaps too hazardous. IV ADHYAYA, II KHANDA, IO. 123 Raknavi, Vadava Pratithey!, Sulabha Maitreyt (may satiate themselves). ‘(I satiate) Kahola Kaushitaki, Mahdkaushttaki, Suyag#a Sankhdyana, Asvalayana, Aitareya, Mahaitareya, Bharadvaga, Gatikarmzya, Paingya, Mah4paingya, Bdshkala, Gargya, Sakalya, M4zddkeya, Mahdadamatra, Audavahi, Mahaudavahi, Sauy4mi, Saunaki, Sakapizi, Gautami; and whatsoever other teachers there are, may they all satiate themselves. 4. ‘The fathers man by man. 5. ‘The ancestry of the father may satiate itself. 6. ‘The ancestry of the mother may satiate itself.’ Kuaypa 11. 1. Let him not look at a naked woman, except during sexual intercourse, 2. Nor (look) at the sun while it rises or sets, 3. At an enemy, 4. At an evil-doer, 5. Ata person that has to touch dead bodies. 6. Let him not talk with a woman who has recently been confined or who has her courses, 7. Nor with those (mentioned before). 8. Let him not eat food from which its strength is taken away. 9. Let him not do his work with implements wasted by use. 10. Let him not eat together (with his wife), 11, 1 seq. Rules of conduct for a Snataka, i.e. a man who has completed his studentship. 4. Etai# pfirvoktaif# anaptadibhir na samvadet. Narayana. 10. N&rayaza states that ‘ with his wife’ is to be supplied to this Stra, which indeed is rendered probable through the comparison of Gautama IX, 32; Manu IV, 43, &c. 124 SANKHAYANA-GRIHYA-SOTRA. 11. Nor remnants (of food). 12. Remnants of (food belonging to the) Manes, gods, guests, and servants he may eat. 13. Gleaning ears of corn, receiving alms unasked for, or for which he has asked the good, performing sacrifices for others, are the means of livelihood ; 14. (Of these) each preceding one is the more respectable. __
313. Gleaning ears of corn, receiving alms unasked for, or for which he has asked the good, performing sacrifices for others, are the means of livelihood ; 14. (Of these) each preceding one is the more respectable. __ 15. Orif (his livelihood) cannot be gained (in one of the ways mentioned), let him follow the occupation of a Vaisya. 16. (He shall be) careful about his duties towards Manes and gods. 17. In due time (he shall) have intercourse with his wife. 18. He shall not lie down (to sleep) in the day-time, 19. Nor during the first or the last watch of the night. 20. Let him not sit on the bare ground. 21. He shall constantly perform the prescribed duties regarding the use of water. 22. (And constantly) have his sacrificial cord suspended over his left shoulder. 23. Let him not abandon his teacher, 24. Except on (his teacher's) command, 25. Or with (his) permission. Kuanpa 12. 1. Every day he shall respectfully salute his teacher, 11. Here also Narayava understands bharyaya bhuktasesham. 15. Comp. Professor Biihler’s note on Gautama X, 5, S. B. E., vol. ii, p. 225. 19. RatreéA pirvaprahare ratreh# pastimaprahare 4a, Narayana. IV ADHYAYA, I2 KHANDA, 15. 125 2. And his Gurus, 3. A Srotriya when meeting him, 4. When he returns from a journey, (also) one who is not a Srotriya. . 5. In the words, ‘I am N.N., sir!’ pronouncing his own name, crossing his hands (so as to seize with his right hand the right foot, and with his left hand the left of the other person). 6. (The person who has been thus saluted, in reply addressing him with his name,) ‘N.N.!’ and seizing his hands, pronounces a wish to him. 7. Let him not go to a sacrifice without being chosen (thereto). 8. And let him beware of (doing) wrong. g. Let him not go to assemblies of people. 10. If he has come upon (such assemblies), let him not point out (anything evil) against (anybody). 11. He shall not be a reviler, nor slanderous, nor a wanderer from house to house, nor a prattler. 12. He shall not walk alone, 13. Nor naked, 14. Nor with veiled hands. 15. Gods’-houses (he shall walk round) keeping the right side turned to them. 12, 5. N&rayama: ‘As to how that respectful salutation (abhivadana) should be performed, he says . . . with his own right hand he touches the right foot of the Aéarya or other person (whom he salutes), and with his left hand the left foot (comp. Manu II, 72) (and says), “I am N.N. (amukasarman) of the Gotra N.N., sir! I offer my respectful salutation !”’ 6. ‘The Aéarya or other person seizes the hands of the saluting person,’ &c. Nardyara. to. See Narfyana’s commentary, p. 154 of the German edition. 126 SANKHAYANA-GRIHYA-SUTRA. 16. Let him not run. 17. Let him not spit. 18. Let him not scratch himself. 19. Let him not look on urine and excrements. 20. Let him sit with veiled head, 21. Not on the bare (ground), 22. If he has only one garment, suspending his sacrificial cord on his ear, 23. Not turning his face to the sun,
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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