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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12, 13. 3. Comp. II, 12, 11. Perhaps the Petersburg Dictionary is right in proposing for prdggyotisham the translation, vor Anbruch des Lichtes. Ndarayaza says, prak purastat gyotir yasmin tam... pradesam. VI ADHYAYA, 3 KHANDA, 2. 143 5. And the entering into the circle with this verse, ‘She who smells of salve’ (Rig-veda X, 146, 6). 6. The circle should have its entrance to the east or to the north; it should be (praised as) excellent among the people, not too spacious, not too narrow. 7. The final expiation (should extend) to the Vamadevya. 8. And the invitation to resume the recitation (is done in the following way) : 9. After they have sipped water that stands outside the circle, 10. Let them resume the recitation, having performed the expiation. 11. If the vessel used in the expiation is damaged, sprinkling (with water forms) the expiatory act (to be performed for it). 12. (That) sprinkling, however, (one should perform) holding gold or a bunch of Darbha grass in his hand. 13. So far what pertains to the general rules. © Kuanpa 8. 1. Now after they have entered the circle— 2. The teacher sits down with his face to the east, the others, according to their rank, (sit down) towards the south, with their faces to the north. g. The Mandala is a circular space marked by a line of water. 6. Iam doubtful whether we should read va gan4griyam and translate as I-have done in accordance with the note of Narayaaa, or if the reading should be vasganagriyam, ‘not in the presence of people,’ so that ganagriya would mean gananém agre. 4. On the expiation (s&nti) comp. chap. 3, 12. 3, 2, 3. Comp. IV, 8, 2-4. 144 SANKHAYANA-GRIHYA-SOTRA. 3. If that is impossible, with their faces to all directions. 4. Let them expect the rising of the sun, 5. And when they behold it in its splendour, 6. Let them with (the words), ‘ Recite, sir!’ seize with their hands, holding the right hand uppermost, the feet of the teacher, which have been washed, with the right (hand) the right (foot), with the left the left, 7. And having then put (the hands) into the vessel used for the expiation, into water in which pieces of Darva stalks are, let them begin their study, when their hands have ceased to drip. 8. This is the rite. But when they are tired, let one of them bring it about that the vessel used for the expiation be not empty. 9. And all (should do so) at the beginning and the end of (each) Adhy4ya. 10. (All) that is done continuously, without interruption. 11. Now the expiation. 12. The syllable Om, the Mahavy4hvztis, the SAvitri, the Rathantara, the Brvzhat, the Vamadevya; Brzhat and Rathantara with repetition and Kakubhforming. 6. Comp. above, II, 5, 10, &c. 7. The translation of apinvamanaih pazibhif is conjectural. Narayama’s explanation of apinvam4na by asamsrishéa is inadmissible.
26. Comp. above, II, 5, 10, &c. 7. The translation of apinvamanaih pazibhif is conjectural. Narayama’s explanation of apinvam4na by asamsrishéa is inadmissible. 10. Narayana explains this Sitra in the following way. If it is impossible, for any reason, to recite the whole text, only the beginning and the concluding words of each Adhydya (see Sftra 9) are to be repeated; and these should be recited without interruption so as to form one continual text. 12. Comp. above, III, 4, 5. VI ADHYAYA, 4 KHANDA, I. 145 13. These (holy words and verses) are (thus) made to attain (the number of) ten. 14. ‘Of decades consists the Virag’'—thus says the Brahmaza. Kuawnpa 4. 1. ‘Unerring mind, vigorous eye (is) the sun, the noblest of the stars. Inauguration, do no harm to me !’—with (these words) they look at Savitzz (i.e. the sun). 13. The GAyatri is one verse; the Rathantara and the Brshat are Prag4thas which are changed in the usual way into Trrkas; the VAmadevya is one Trzka: thus the number of ten is obtained. 14. Kaush. Brahmana 17, 3; 19, 5. 4,1. The formula ‘Adabdham mana,’ &c. has to be recited before each of the single Aranyaka texts (the Sakvarf verses, the Mahfvrata, &c.); to this formula are added, before or after it, as the case may be, other texts specified in the Sfttras 2-8. Of these there can be no doubt about the meaning of Sfitras 7, 8, treating of the introductory formulas of the Samhita section (Kaush. Ar. VII-VIII) and of the Mantha section (ibid. IX): before the text adabdham, &c. are to be added, in the first case the formula ritam vadishy4mi, &c., in the second case two Rrkas addressed to Savitr?, These formulas and verses have been received into the Arazyaka text and are found there in the order here stated, at the beginning of books VII and IX. The meaning of the words samhitanam tu pfirvam (Sftra 7) having thus been established, I can see no reason why we should not interpret the words sakvartz4m tu pfirvam (Sftra 3) quite in the same way. Thus the introductory benediction for the recital of the Sakvarf verses would consist, firstly of the verses stated in Sfttra 4, then of the formula adabdham, &c.; those verses would have to be repeated again after the Sakvarf verses (end of Sfitra 4). The recitation of the Mahavrata (Sfitras 1, 2) and of the Upanishads (Stra 5) is preceded by adabdham, &c., and then by the four verses stated in Sfitra 2. The interpretation which Narayana gives of this Sfitra is not quite the same as that which I have here proposed; see p. 163 of the German edition. [29] L 146 SANKHAYANA-GRIHYA-SOTRA. 2. One (verse), ‘You both the gladdening one’ (Rig-veda X, 131, 4), and the three (verses), ‘ Blessing to us on the paths’ (Rig-veda X, 63, 15-17) (are to be repeated before the recitation) of the Mahavrata (chapter). 3. But (at that) of the Sakvart (verses) before (the formula mentioned in the first Satra) :
33. But (at that) of the Sakvart (verses) before (the formula mentioned in the first Satra) : 4. The three Trzéas, ‘To him, the thirsty one’ (Rig-veda VI, 42, 1-3), ‘The wealthiest (Soma), O wealthy one’ (VI, 44, 1-3), ‘ Him who does no harm to you’ (VI, 44, 4-6), (the verse), ‘To him, to him the sap of the herb’ (VI, 42, 4), (and the verse), ‘Verily thou art a hero’ (VIII, 81, 28)—thus for the Sakvari (verses) before and afterwards. 5. Now for the Upanishad (texts)— 6. The same (recitation) as for the Mahavrata. 7. For the Sasmhitds, however, before (the text given in the first Sdtra the formula has to be recited), ‘I shall speak right, I shall speak truth (&c.)’—this is the difference {in the case of the Samzhitds). 8. Now for the Mantha the two verses (have to be recited) before (the formula given in the first Satra), ‘This we entreat of Savitar, ‘ That glorious (splendour) of Savitar’ (Rig-veda V, 82, 1; III, 62, 10). 4. According to the reading of some MSS. we should have to translate, or (the verse), ‘ Verily,’ &c. 7. On the Samhitas (Kaush. Ar. VII, VIII) see Max Miller, Rigveda Pratisakhya, pp. 4 seq.; Ait. Arawyaka III (pp. 305 seqq., ed. Bibl. Ind. ; Sacred Books of the East, I, pp. 247 seq.) 8. Regarding the description of the Mantha sacrifice (Kaush. Ar. 1X) which has to be performed by one who wishes to attain greatness, comp. Satap. Brihmanva XIV, 9, 2; Khand. Up. V, 2, 4; Sacred Books of the East, I, p. 75. wr VI ADHYAYA, 5 KHANDA, 3- 147 9. With (the formula), ‘ Unerring mind’ (see Satra 1), then follow the expiatory formulas that belong to the (different) sections. 10. (All) this on one day. Kuanpa 5. Khazda 4, 11. Now if the time for rising has come, they drive away (all) evil, 12. Perform the standing expiation, 13. And look at the sun with (the words), ‘ From here I take out the brightness (?).’ Khazda 5, 1. -‘That (I place) within myself’— with (these words they turn their thoughts to the universal) Self that is placed (within themselves ?)— three times repeated (?). 2. With (the formula), ‘May happiness rejoice in me and glory; may happiness rejoice with me and glory ;— 3. ‘ Together with Indra, with the hosts, with power, with glory, with strength I will rise ’—he rises up. 11, 12, Narfyana has the following note: ‘The evil which is attached to their body, such as dirt, they drive away, i.e. they remove it by means of their reciting (of the sacred texts), and then they perform the standing expiation which has been declared above, which begins with the syllable Om and with the Mahévyahritis’ (see chap. 3, 12).
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.
12, 13. 3. Comp. II, 12, 11. Perhaps the Petersburg Dictionary is right in proposing for prdggyotisham the translation, vor Anbruch des Lichtes. Ndarayaza says, prak purastat gyotir yasmin tam... pradesam. VI ADHYAYA, 3 KHANDA, 2. 143 5. And the entering into the circle with this verse, ‘She who smells of salve’ (Rig-veda X, 146, 6). 6. The circle should have its entrance to the east or to the north; it should be (praised as) excellent among the people, not too spacious, not too narrow. 7. The final expiation (should extend) to the Vamadevya. 8. And the invitation to resume the recitation (is done in the following way) : 9. After they have sipped water that stands outside the circle, 10. Let them resume the recitation, having performed the expiation. 11. If the vessel used in the expiation is damaged, sprinkling (with water forms) the expiatory act (to be performed for it). 12. (That) sprinkling, however, (one should perform) holding gold or a bunch of Darbha grass in his hand. 13. So far what pertains to the general rules. © Kuanpa 8. 1. Now after they have entered the circle— 2. The teacher sits down with his face to the east, the others, according to their rank, (sit down) towards the south, with their faces to the north. g. The Mandala is a circular space marked by a line of water. 6. Iam doubtful whether we should read va gan4griyam and translate as I-have done in accordance with the note of Narayaaa, or if the reading should be vasganagriyam, ‘not in the presence of people,’ so that ganagriya would mean gananém agre. 4. On the expiation (s&nti) comp. chap. 3, 12. 3, 2, 3. Comp. IV, 8, 2-4. 144 SANKHAYANA-GRIHYA-SOTRA. 3. If that is impossible, with their faces to all directions. 4. Let them expect the rising of the sun, 5. And when they behold it in its splendour, 6. Let them with (the words), ‘ Recite, sir!’ seize with their hands, holding the right hand uppermost, the feet of the teacher, which have been washed, with the right (hand) the right (foot), with the left the left, 7. And having then put (the hands) into the vessel used for the expiation, into water in which pieces of Darva stalks are, let them begin their study, when their hands have ceased to drip. 8. This is the rite. But when they are tired, let one of them bring it about that the vessel used for the expiation be not empty. 9. And all (should do so) at the beginning and the end of (each) Adhy4ya. 10. (All) that is done continuously, without interruption. 11. Now the expiation. 12. The syllable Om, the Mahavy4hvztis, the SAvitri, the Rathantara, the Brvzhat, the Vamadevya; Brzhat and Rathantara with repetition and Kakubhforming. 6. Comp. above, II, 5, 10, &c. 7. The translation of apinvamanaih pazibhif is conjectural. Narayama’s explanation of apinvam4na by asamsrishéa is inadmissible.
26. Comp. above, II, 5, 10, &c. 7. The translation of apinvamanaih pazibhif is conjectural. Narayama’s explanation of apinvam4na by asamsrishéa is inadmissible. 10. Narayana explains this Sitra in the following way. If it is impossible, for any reason, to recite the whole text, only the beginning and the concluding words of each Adhydya (see Sftra 9) are to be repeated; and these should be recited without interruption so as to form one continual text. 12. Comp. above, III, 4, 5. VI ADHYAYA, 4 KHANDA, I. 145 13. These (holy words and verses) are (thus) made to attain (the number of) ten. 14. ‘Of decades consists the Virag’'—thus says the Brahmaza. Kuawnpa 4. 1. ‘Unerring mind, vigorous eye (is) the sun, the noblest of the stars. Inauguration, do no harm to me !’—with (these words) they look at Savitzz (i.e. the sun). 13. The GAyatri is one verse; the Rathantara and the Brshat are Prag4thas which are changed in the usual way into Trrkas; the VAmadevya is one Trzka: thus the number of ten is obtained. 14. Kaush. Brahmana 17, 3; 19, 5. 4,1. The formula ‘Adabdham mana,’ &c. has to be recited before each of the single Aranyaka texts (the Sakvarf verses, the Mahfvrata, &c.); to this formula are added, before or after it, as the case may be, other texts specified in the Sfttras 2-8. Of these there can be no doubt about the meaning of Sfitras 7, 8, treating of the introductory formulas of the Samhita section (Kaush. Ar. VII-VIII) and of the Mantha section (ibid. IX): before the text adabdham, &c. are to be added, in the first case the formula ritam vadishy4mi, &c., in the second case two Rrkas addressed to Savitr?, These formulas and verses have been received into the Arazyaka text and are found there in the order here stated, at the beginning of books VII and IX. The meaning of the words samhitanam tu pfirvam (Sftra 7) having thus been established, I can see no reason why we should not interpret the words sakvartz4m tu pfirvam (Sftra 3) quite in the same way. Thus the introductory benediction for the recital of the Sakvarf verses would consist, firstly of the verses stated in Sfttra 4, then of the formula adabdham, &c.; those verses would have to be repeated again after the Sakvarf verses (end of Sfitra 4). The recitation of the Mahavrata (Sfitras 1, 2) and of the Upanishads (Stra 5) is preceded by adabdham, &c., and then by the four verses stated in Sfitra 2. The interpretation which Narayana gives of this Sfitra is not quite the same as that which I have here proposed; see p. 163 of the German edition. [29] L 146 SANKHAYANA-GRIHYA-SOTRA. 2. One (verse), ‘You both the gladdening one’ (Rig-veda X, 131, 4), and the three (verses), ‘ Blessing to us on the paths’ (Rig-veda X, 63, 15-17) (are to be repeated before the recitation) of the Mahavrata (chapter). 3. But (at that) of the Sakvart (verses) before (the formula mentioned in the first Satra) :
33. But (at that) of the Sakvart (verses) before (the formula mentioned in the first Satra) : 4. The three Trzéas, ‘To him, the thirsty one’ (Rig-veda VI, 42, 1-3), ‘The wealthiest (Soma), O wealthy one’ (VI, 44, 1-3), ‘ Him who does no harm to you’ (VI, 44, 4-6), (the verse), ‘To him, to him the sap of the herb’ (VI, 42, 4), (and the verse), ‘Verily thou art a hero’ (VIII, 81, 28)—thus for the Sakvari (verses) before and afterwards. 5. Now for the Upanishad (texts)— 6. The same (recitation) as for the Mahavrata. 7. For the Sasmhitds, however, before (the text given in the first Sdtra the formula has to be recited), ‘I shall speak right, I shall speak truth (&c.)’—this is the difference {in the case of the Samzhitds). 8. Now for the Mantha the two verses (have to be recited) before (the formula given in the first Satra), ‘This we entreat of Savitar, ‘ That glorious (splendour) of Savitar’ (Rig-veda V, 82, 1; III, 62, 10). 4. According to the reading of some MSS. we should have to translate, or (the verse), ‘ Verily,’ &c. 7. On the Samhitas (Kaush. Ar. VII, VIII) see Max Miller, Rigveda Pratisakhya, pp. 4 seq.; Ait. Arawyaka III (pp. 305 seqq., ed. Bibl. Ind. ; Sacred Books of the East, I, pp. 247 seq.) 8. Regarding the description of the Mantha sacrifice (Kaush. Ar. 1X) which has to be performed by one who wishes to attain greatness, comp. Satap. Brihmanva XIV, 9, 2; Khand. Up. V, 2, 4; Sacred Books of the East, I, p. 75. wr VI ADHYAYA, 5 KHANDA, 3- 147 9. With (the formula), ‘ Unerring mind’ (see Satra 1), then follow the expiatory formulas that belong to the (different) sections. 10. (All) this on one day. Kuanpa 5. Khazda 4, 11. Now if the time for rising has come, they drive away (all) evil, 12. Perform the standing expiation, 13. And look at the sun with (the words), ‘ From here I take out the brightness (?).’ Khazda 5, 1. -‘That (I place) within myself’— with (these words they turn their thoughts to the universal) Self that is placed (within themselves ?)— three times repeated (?). 2. With (the formula), ‘May happiness rejoice in me and glory; may happiness rejoice with me and glory ;— 3. ‘ Together with Indra, with the hosts, with power, with glory, with strength I will rise ’—he rises up. 11, 12, Narfyana has the following note: ‘The evil which is attached to their body, such as dirt, they drive away, i.e. they remove it by means of their reciting (of the sacred texts), and then they perform the standing expiation which has been declared above, which begins with the syllable Om and with the Mahévyahritis’ (see chap. 3, 12).
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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