Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1May the rains be to us happy rains; may the autumns be blessed to us.’ 3. With (the verse), ‘Blessing on us, Mitra’ (Rigveda I, 90, 9), he sweeps (the floor) with a Palasa branch, 5. Saranyebhyo griéhebhya# (read, gréhyebhyak) sarvebhyah sak4sat, &c. Narfyana. 18, 1. This chapter continues the description of the Pratyavarohana begun in the preceding chapter. RagabandhavaiA, as our text has, should be corrected into ragabandhavis; comp. Asv. II, 3, 3. K 2 132 SANKHAYANA-GRIHYA-SOTRA. 4. Sprinkles (it with water) with (the verse), ‘ From the sea the wave’ (Rig-veda IV, 58, 1), 5. And spreads out a layer (of straw) with (the verse), ‘Be soft, O earth’ (Rig-veda I, 22, 15). 6. They then lie down on their sides, the eldest one to the right hand— 7. With (the words), ‘In the Brahman I establish myself, in the Kshatra,’ on (their) right (sides) ; 8. With (the words), ‘ Among the horses I establish myself, among the cows,’ on (their) left (sides) ; 9. With (the words), ‘ Among the cattle I establish myself, in prosperity,’ on (their) right (sides) ; 10. With (the words), ‘Among offspring I establish myself, in food,’ on (their) left (sides). 11. With (the verse), ‘Arise, the living’ (Rigveda I, 113, 16), they arise. 12. During that night they lie on that layer. 13. Afterwards where they like. Kuyawpa 19. 1, On the full moon day of Xaitra, 2. (Taking) jujube leaves, and making of meal (images) of couples of animals as it happens. 3. A figure with prominent navel to Indra and Agni. 4. Balls to Rudra. 5. According to custom the Nakshatras and (their ?) images (?). According to custom the Nakshatras and (their ?) images (?). Here ends the Fourth Adhydya. 19, 2-5. Several points in the translation of these Sftras are uncertain. See the extracts from the commentary of Narayavea, pp. 156 seq. of the German edition. V ADHYAYA, I KHANDA, 7. 133 ApuyAya V, Kuawpa 1. 1. Now when he intends to set out on a journey, he makes (his sacred) fire enter into himself, (or) into the two kindling sticks, or into (an ordinary) log of wood, 2. Once with (the text), ‘Come, enter into my Prdzas,’ twice silently. 3. Or with (the verse), ‘ This is thy womb’ (Rigveda III, 29, 10) he warms the two kindling sticks, 4. Or an (ordinary log of) wood. 5. And before sunset the kindling (by attrition), 6. And at the time of the Vaisvadeva sacrifice. 7. Having carried a common fire to a place that has been smeared (with cowdung), which is elevated, and
2Or an (ordinary log of) wood. 5. And before sunset the kindling (by attrition), 6. And at the time of the Vaisvadeva sacrifice. 7. Having carried a common fire to a place that has been smeared (with cowdung), which is elevated, and 1,1. The ceremony of Samfrohaza, by which the duties towards the sacred fire are suspended, by causing the fire to ‘enter’ into the sacrificer’s body, or into the two Aramis, or into another piece of wood, is already mentioned in several passages of the Brahmaza texts; comp. the quotations given by Professor Weber, Indische Studien, IX, 311. Comp. besides Asvalayana-Srauta-sttra III, 10; Sankhayana-Sraut. II, 17. The Sam4rohasa into the sacrificer’s own body is done by warming the hands at the sacred fire ; see Asv., loc. cit., Stra 6. In the Sankhayana-Srauta-sQtra the corresponding rule, which regards there of course the Ahitagni, runs thus, ‘If he performs the Samarohama, he warms his hands at the Garhapatya fire, and then touches his Prézas with the words, «<Come, enter into my Prazas.”’ On the two other cases, see the Sfitras 3 and 4. Sftras 2, 3, 5 are taken word for word from the Srauta-siitra. 2. This Sfitra refers only to the case where he causes the fire to enter into himself. 5. Comp. the commentary on Asy.-Sraut., loc. cit. 8. He makes the fire redescend from his body or from the Aranis by performing the Manthana (kindling the fire by attrition of the Aramis). 4. The Mantra alluded to here is given in the Srauta-sitra. It 134 SANKHAYANA-GRIHYA-SOTRA. which has been sprinkled (with water), he makes (the sacred fire) redescend (from its receptacle, with the formula), ‘ Redescend !’ 8. If the fire goes out, he sacrifices the two Sarvaprayas&itta oblations (oblations for general expiation) and (other oblations) with (the formulas), ‘Protect us, Agni, that we may prosper. Svaha! Protect us that we may obtain all wealth. Sv4ha! The sacrifice protect, O resplendent one! Svaha! Protect everything, O hundredfold wise one. Svaha!’ g. In the case of a breach of his vow let him fast and sacrifice (an oblation) of Agya with (the verse), ‘Thou, Agni, art the lord of the vow’ (Rig-veda VIII, 11, 1). Kuaypa 2. 1. Now about (the consecration of) ponds, wells, and tanks, 2. In the bright fortnight, or on an auspicious Tithi, 3. Having cooked barley-grains with milk, 4. He shall sacrifice with the two (verses), ‘Thou runs thus, ‘ Redescend, O Gaitavedas ; carry again offerings to the gods, knowing us. Long life, offspring, wealth bestow on us; uninjured shine in our dwelling!’ 8-9. These Sftras stand in no connection with the Sam4rohanza treated of before. On the two Sarvaprdyaséitta oblations see above, I, 9, 12 and the note there. The vow spoken of in Sfitra 9 Narayana refers to the restrictions regarding the food which the sacrificer and his wife are to eat on the Upavasatha days, connected with the festivals of the full and new moon. 2, 1 seq. Comp. Asvalayana-Parisish/a IV, 9. V ADHYAYA, 3 KHANDA, 3 135
3The vow spoken of in Sfitra 9 Narayana refers to the restrictions regarding the food which the sacrificer and his wife are to eat on the Upavasatha days, connected with the festivals of the full and new moon. 2, 1 seq. Comp. Asvalayana-Parisish/a IV, 9. V ADHYAYA, 3 KHANDA, 3 135 hast us, Agni’ (Rig-veda IV, 1, 4. 5), (and with the verses), ‘We propitiate thy wrath’ (I, 24, 14), ‘ This my prayer, Varuza’ (I, 25, 19), ‘Loosen the highest, Varuna’ (I, 24, 15), ‘This prayer of the man who exercises himself’ (VIII, 42, 3), 5. (And with the words), ‘The domestic one, he who goes away from the house, the refreshing one, he who goes into the kennel, he who dwells in the kennel, he who comes out of it, the greedy one, the destroyer of enemies’—to the different directions (of the horizon), beginning with that belonging to Varuza (i.e. the west), from left to right. 6. In the centre he makes oblations with milk with (the verses), ‘Having eyes all around’ (Rig-veda X, 81, 3), ‘ This has Vishzu’ (Rig-veda I, 22, 17), 7. Plunging (into the water) with (the verse), ‘Whatever here’ (Rig-veda VII, 89, 5). 8. A cow and a pair of clothes is the fee for the sacrifice. 9. Then feeding of the Brahmazas. Kuavnopa 38. 1. Now at (the consecration of) a garden: having established the (sacred) fire (in that garden), 2. (And) having prepared a mess of cooked food, 3. He shall sacrifice with (the formulas), ‘To 5. These are names of Agni dwelling in the waters; see Paraskara II, 6, 10; Mantrabrahmama I, 7, 1. Several of the names are here misspelled ; thus Gréhya, Apagrztya should be, no doubt, Gohya, Upagohya, which is the reading given in Paraskara, loc. cit. 3, x seqq. Comp. Asvalayana-Parisish/a IV, 10. Nardyana uses for the ceremony here described the expressions Ar&mapratish/Aa, Ar&motsarga. 136 sANKHAYANA-GRIHYA-SOTRA. Vishwu sv4ha! To Indra and Agni svahé! To Visvakarman svaha!’ (and with the verses), ‘Whom the men’ (Rig-veda III, 8, 6 seq.), verse by verse. 4. He recites over (the garden), ‘O tree with thy hundred branches’ (Rig-veda III, 8, 11). 5. The fee for the sacrifice is gold. Kuyanpa 4. 1. Now if a half-monthly sacrifice has not been performed, one or the other of them, then a mess of rice (is to be offered as an expiation), 2. With (the words), ‘To Agni Vaisvanara svaha! To Agni Tantumat svaha!’ 3. In the case of an intermission of the (morning or evening) oblations— 4. (He shall make expiatory oblations), in the evening with (the formula), ‘Enlightener of the darkness, adoration! Svaha!’ 5. In the morning with (the formula), ‘ Enlightener of the morning, adoration! Svaha!’ 6. After he has sacrificed as many oblations as there had been sacrifices (left out), the sacrifice (itself goes on) as (stated) above. Kuanpa 5. 1. If a dove or an owl sits down (on his house), 2. Let him sacrifice with (the hymn), ‘O gods, the dove’ (Rig-veda X, 165), verse by verse.
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.
1May the rains be to us happy rains; may the autumns be blessed to us.’ 3. With (the verse), ‘Blessing on us, Mitra’ (Rigveda I, 90, 9), he sweeps (the floor) with a Palasa branch, 5. Saranyebhyo griéhebhya# (read, gréhyebhyak) sarvebhyah sak4sat, &c. Narfyana. 18, 1. This chapter continues the description of the Pratyavarohana begun in the preceding chapter. RagabandhavaiA, as our text has, should be corrected into ragabandhavis; comp. Asv. II, 3, 3. K 2 132 SANKHAYANA-GRIHYA-SOTRA. 4. Sprinkles (it with water) with (the verse), ‘ From the sea the wave’ (Rig-veda IV, 58, 1), 5. And spreads out a layer (of straw) with (the verse), ‘Be soft, O earth’ (Rig-veda I, 22, 15). 6. They then lie down on their sides, the eldest one to the right hand— 7. With (the words), ‘In the Brahman I establish myself, in the Kshatra,’ on (their) right (sides) ; 8. With (the words), ‘ Among the horses I establish myself, among the cows,’ on (their) left (sides) ; 9. With (the words), ‘ Among the cattle I establish myself, in prosperity,’ on (their) right (sides) ; 10. With (the words), ‘Among offspring I establish myself, in food,’ on (their) left (sides). 11. With (the verse), ‘Arise, the living’ (Rigveda I, 113, 16), they arise. 12. During that night they lie on that layer. 13. Afterwards where they like. Kuyawpa 19. 1, On the full moon day of Xaitra, 2. (Taking) jujube leaves, and making of meal (images) of couples of animals as it happens. 3. A figure with prominent navel to Indra and Agni. 4. Balls to Rudra. 5. According to custom the Nakshatras and (their ?) images (?). According to custom the Nakshatras and (their ?) images (?). Here ends the Fourth Adhydya. 19, 2-5. Several points in the translation of these Sftras are uncertain. See the extracts from the commentary of Narayavea, pp. 156 seq. of the German edition. V ADHYAYA, I KHANDA, 7. 133 ApuyAya V, Kuawpa 1. 1. Now when he intends to set out on a journey, he makes (his sacred) fire enter into himself, (or) into the two kindling sticks, or into (an ordinary) log of wood, 2. Once with (the text), ‘Come, enter into my Prdzas,’ twice silently. 3. Or with (the verse), ‘ This is thy womb’ (Rigveda III, 29, 10) he warms the two kindling sticks, 4. Or an (ordinary log of) wood. 5. And before sunset the kindling (by attrition), 6. And at the time of the Vaisvadeva sacrifice. 7. Having carried a common fire to a place that has been smeared (with cowdung), which is elevated, and
2Or an (ordinary log of) wood. 5. And before sunset the kindling (by attrition), 6. And at the time of the Vaisvadeva sacrifice. 7. Having carried a common fire to a place that has been smeared (with cowdung), which is elevated, and 1,1. The ceremony of Samfrohaza, by which the duties towards the sacred fire are suspended, by causing the fire to ‘enter’ into the sacrificer’s body, or into the two Aramis, or into another piece of wood, is already mentioned in several passages of the Brahmaza texts; comp. the quotations given by Professor Weber, Indische Studien, IX, 311. Comp. besides Asvalayana-Srauta-sttra III, 10; Sankhayana-Sraut. II, 17. The Sam4rohasa into the sacrificer’s own body is done by warming the hands at the sacred fire ; see Asv., loc. cit., Stra 6. In the Sankhayana-Srauta-sQtra the corresponding rule, which regards there of course the Ahitagni, runs thus, ‘If he performs the Samarohama, he warms his hands at the Garhapatya fire, and then touches his Prézas with the words, «<Come, enter into my Prazas.”’ On the two other cases, see the Sfitras 3 and 4. Sftras 2, 3, 5 are taken word for word from the Srauta-siitra. 2. This Sfitra refers only to the case where he causes the fire to enter into himself. 5. Comp. the commentary on Asy.-Sraut., loc. cit. 8. He makes the fire redescend from his body or from the Aranis by performing the Manthana (kindling the fire by attrition of the Aramis). 4. The Mantra alluded to here is given in the Srauta-sitra. It 134 SANKHAYANA-GRIHYA-SOTRA. which has been sprinkled (with water), he makes (the sacred fire) redescend (from its receptacle, with the formula), ‘ Redescend !’ 8. If the fire goes out, he sacrifices the two Sarvaprayas&itta oblations (oblations for general expiation) and (other oblations) with (the formulas), ‘Protect us, Agni, that we may prosper. Svaha! Protect us that we may obtain all wealth. Sv4ha! The sacrifice protect, O resplendent one! Svaha! Protect everything, O hundredfold wise one. Svaha!’ g. In the case of a breach of his vow let him fast and sacrifice (an oblation) of Agya with (the verse), ‘Thou, Agni, art the lord of the vow’ (Rig-veda VIII, 11, 1). Kuaypa 2. 1. Now about (the consecration of) ponds, wells, and tanks, 2. In the bright fortnight, or on an auspicious Tithi, 3. Having cooked barley-grains with milk, 4. He shall sacrifice with the two (verses), ‘Thou runs thus, ‘ Redescend, O Gaitavedas ; carry again offerings to the gods, knowing us. Long life, offspring, wealth bestow on us; uninjured shine in our dwelling!’ 8-9. These Sftras stand in no connection with the Sam4rohanza treated of before. On the two Sarvaprdyaséitta oblations see above, I, 9, 12 and the note there. The vow spoken of in Sfitra 9 Narayana refers to the restrictions regarding the food which the sacrificer and his wife are to eat on the Upavasatha days, connected with the festivals of the full and new moon. 2, 1 seq. Comp. Asvalayana-Parisish/a IV, 9. V ADHYAYA, 3 KHANDA, 3 135
3The vow spoken of in Sfitra 9 Narayana refers to the restrictions regarding the food which the sacrificer and his wife are to eat on the Upavasatha days, connected with the festivals of the full and new moon. 2, 1 seq. Comp. Asvalayana-Parisish/a IV, 9. V ADHYAYA, 3 KHANDA, 3 135 hast us, Agni’ (Rig-veda IV, 1, 4. 5), (and with the verses), ‘We propitiate thy wrath’ (I, 24, 14), ‘ This my prayer, Varuza’ (I, 25, 19), ‘Loosen the highest, Varuna’ (I, 24, 15), ‘This prayer of the man who exercises himself’ (VIII, 42, 3), 5. (And with the words), ‘The domestic one, he who goes away from the house, the refreshing one, he who goes into the kennel, he who dwells in the kennel, he who comes out of it, the greedy one, the destroyer of enemies’—to the different directions (of the horizon), beginning with that belonging to Varuza (i.e. the west), from left to right. 6. In the centre he makes oblations with milk with (the verses), ‘Having eyes all around’ (Rig-veda X, 81, 3), ‘ This has Vishzu’ (Rig-veda I, 22, 17), 7. Plunging (into the water) with (the verse), ‘Whatever here’ (Rig-veda VII, 89, 5). 8. A cow and a pair of clothes is the fee for the sacrifice. 9. Then feeding of the Brahmazas. Kuavnopa 38. 1. Now at (the consecration of) a garden: having established the (sacred) fire (in that garden), 2. (And) having prepared a mess of cooked food, 3. He shall sacrifice with (the formulas), ‘To 5. These are names of Agni dwelling in the waters; see Paraskara II, 6, 10; Mantrabrahmama I, 7, 1. Several of the names are here misspelled ; thus Gréhya, Apagrztya should be, no doubt, Gohya, Upagohya, which is the reading given in Paraskara, loc. cit. 3, x seqq. Comp. Asvalayana-Parisish/a IV, 10. Nardyana uses for the ceremony here described the expressions Ar&mapratish/Aa, Ar&motsarga. 136 sANKHAYANA-GRIHYA-SOTRA. Vishwu sv4ha! To Indra and Agni svahé! To Visvakarman svaha!’ (and with the verses), ‘Whom the men’ (Rig-veda III, 8, 6 seq.), verse by verse. 4. He recites over (the garden), ‘O tree with thy hundred branches’ (Rig-veda III, 8, 11). 5. The fee for the sacrifice is gold. Kuyanpa 4. 1. Now if a half-monthly sacrifice has not been performed, one or the other of them, then a mess of rice (is to be offered as an expiation), 2. With (the words), ‘To Agni Vaisvanara svaha! To Agni Tantumat svaha!’ 3. In the case of an intermission of the (morning or evening) oblations— 4. (He shall make expiatory oblations), in the evening with (the formula), ‘Enlightener of the darkness, adoration! Svaha!’ 5. In the morning with (the formula), ‘ Enlightener of the morning, adoration! Svaha!’ 6. After he has sacrificed as many oblations as there had been sacrifices (left out), the sacrifice (itself goes on) as (stated) above. Kuanpa 5. 1. If a dove or an owl sits down (on his house), 2. Let him sacrifice with (the hymn), ‘O gods, the dove’ (Rig-veda X, 165), verse by verse.
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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