Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1they 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). 5, 1. Narayana says that dadhe is supplied to this Mantra from the preceding Sfitra, and so indeed the Mantra is given in the Aitareya recension. The translation of abhinihitam trir hitam is merely tentative; see Narayana’s note, p. 165, of the German edition. Perhaps abhinihitam should be taken in its grammatical value, and the Sfira should be translated, ‘“That (I place) into myself (4tmani)”—with these words (they look) at themselves, pronouncing (the word 4tmani) with Abhinidhana, three times repeated (?).. On abhinidhana, comp. Professor .Max Miiller’s edition of the Rig-veda Pratisékhya, pp. cxvii seqq. L2 148 sANKHAYANA-GRIHYA-SOTRA. 4. ‘May happiness rise to me; may glory rise to me ’—when he has risen. 5. ‘Hereby I shake off the hater, the rival, the evil one, and the bringer of misfortune '—with (this formula) having shaken the end of the garment,— 6. The hymn, ‘Away those to the east’ (Rig-veda X, 131), the two (verses), ‘And may Indra have mercy upon us’ (II, 41, 11. 12), the one (verse), ‘ Of what we are in fear, O Indra’ (VIII, 50, 13)—(when these texts have been murmured), they look with (the verse), ‘A ruler indeed, great art thou’ (X, 152, 1) to the east; with (the verse), ‘The giver of bliss’ (X, 152, 2) to the south, turned to the right; with (the verse), ‘Away the Rakshas’ (X, 152, 3) to the west; with (the verse), ‘Destroy, O Indra, our’ (X, 152, 4) to the north, turned to the left; with (the verse), ‘Away, O Indra’ (X, 152, 5) to the sky, turned to the right. Kuanpa 6, 1. Having worshipped the Sun with (the verses), ‘Savitvz from the west,’ ‘This eye’ (Rig-veda X, 36,14; VII, 66, 16), 2. They turn away, come back, sit down. 3. With (the words), ‘ As the water is appeased ’— they draw water out of the vessel used for the expiation, 4. Pour it out on the ground, 5. Spread (some) of that (water over the ground) with (the words), ‘As the earth (is appeased),,— 6, 2. Narayana explains vydvartamanaé by pardvartam4anadharmayuktéd. 5. Perhaps we should read asyam (scil. prithivyam) abhi- VI ADHYAYA, 6 KHANDA, 16, 149 6. He (then) smears it on his right shoulder with (the words), ‘ Thus may peace dwell in me.’ 7. In the same way a second time. 8. In the same way a third time. g. ‘ Piece by piece thou art produced ; piece by piece thou risest up; bring welfare to us, O house !’— with (this text they) take pieces of Darva stalks (out of the vessel of water), put them on their heads, 10. (And make water-offerings with the formulas), ‘May Agni satiate himself; may V4yu satiate himself; may Sfrya satiate himself; may Vishzu satiate himself; may Pragdpati satiate himself; may Vir(paksha satiate himself; may Sahasrdksha satiate himself; may all beings satiate themselves.’
2(And make water-offerings with the formulas), ‘May Agni satiate himself; may V4yu satiate himself; may Sfrya satiate himself; may Vishzu satiate himself; may Pragdpati satiate himself; may Vir(paksha satiate himself; may Sahasrdksha satiate himself; may all beings satiate themselves.’ 11, (Then) Sumantu, Gaimini, Vaisamp4yana, Paila, and the other teachers (receive their offerings). 12. (Then) every one (worships in the same way) his fathers. 13. With (the text), ‘To the sea you’ (Sraut. IV, 11, 11) they pour out the water, 14. Murmur the Vamadevya, 15. And separate according to their pleasure. 16. (The final benedictory formula runs thus), ‘Through the power of wisdom, of Sruti and Smzrtti, as handed down by tradition, through (that power) which has its measure in (the Vedic texts) that have been gone through(?), and which is possessed of karshanti, and translate, ‘they draw (lines of that water) on this (earth).’ 6. Nar4yana says that all the students are to do so. to. Comp. above, IV, 9. On the way in which this Tarpama is to be performed, Narayana refers to the Stra II, 7, 5. 11. Comp. above, IV, ro. 12. Comp. above, IV, 10, 4-6. 150 SANKHAYANA-GRIHYA-SOTRA. undisputed firmness, may peace be with us in welfare. Adoration be to gods, Xzshis, Manes, and men! May they whom we have adored, make happy life, beauty, health, peace, incolumity, imperishableness, vigour, splendour, glory, power, holy lustre, renown, age, offspring, cattle, adoration, increase. From wrongly spoken, wrongly used (prayer), from everything that is deficient or excessive, for the good of gods and Rishis, may the Brahman and Truth protect me; may the Brahman and Truth protect me!’ End of the Sixth Adhydya. End of the SAnkhdyana - Grzhya. ASVALAYANA-GR/HYA- SUTRA. af INTRODUCTION TO THE ASVALAVANA-GR/HYA-SUTRA. MosT of the questions referring to the Grzhya-sitra of Asvalayana will be treated of more conveniently in connection with the different subjects which we shall have to discuss in our General Introduction to the Grzhya-siatras. Here I wish only to call attention to a well-known passage of Shadgurusishya, in which that commentator gives some statements on the works composed by Asvalayana and by his teacher Saunaka. As an important point in that passage has, as far as I can see, been misunderstood by several eminent scholars, I may perhaps be allowed here to try and correct that misunderstanding, though the point stands in a less direct connection with the Gvzhya-sfitra than with another side of the literary activity of Asvalayana.
3Shadgurusishya!, before speaking of Asvalayana, makes the following statements with regard to Asvalayana’s teacher, Saunaka. ‘There was,’ he says, ‘the SAkala Samhita (of the Rig-veda), and the Bashkala Samhita ; following these two Samhités and the twenty-one Brahmazas, adopting principally the Aitareyaka and supplementing it by the other texts, he who was revered by the whole number of great Azshis composed the first Kalpa-sitra.’ He then goes on to speak of Asvalayana— * Saunaka’s pupil was the venerable Asvalayana. He who knew everything he had learnt from that teacher, composed a Sfitra and announced (to Saunaka that he had done so)?” Saunaka then destroyed his own Sitra, and * See Max Miiller’s History of Ancient Sanskrit Literature, pp. 230 seqq. ; Indische Studien, I, 102. * This seems to me to be the meaning of sQtram kritva4 nyavedayat; 154 ASVALAYANA-GRIHYA-SOTRA. determined that Asvaldyana’s Stra should be adopted by the students of that Vedic Sakh4. Thus, says Shadgurusishya, there were twelve works of Saunaka by which a correct knowledge of the Rig-veda was preserved, and three works of Asvalayana. Saunaka’s dasa granthAs were, the five Anukramawzis, the two Vidhanas, the Barhaddaivata, the Pratisakhya, and a Smarta work. Asvalayana, on the other hand, composed the Srauta-sitra in twelve Adhyayas, the Grvzhya in four Adhydyas, and the fourth Aranyaka: this is Asvalayana’s great Sdtra composition. Here we have an interesting and important statement by which the authorship of a part of the Aitareydrazyaka, which would thus be separated from the rest of that text, is ascribed, not to Mahiddsa Aitareya, but to an author of what may be called the historical period of Vedic antiquity, to Asvalayana. But what is the fourth Arazyaka to which this passage refers? Is it the text which is now set down, for instance, in Dr. RAgendralala Mitra’s edition, as the fourth Aranyaka of the Aitareyinas ? Before we give an answer to this question, attention must be called to other passages referring, as it could seem, to another part, namely, the fifth part of the Arawyaka. Sayaza, in his great commentary on the Rig-veda, very frequently quotes the pazdamdrazyaka as belonging to Saunaka. Thusin vol. i, p.112, ed. Max Miiller, he says: pa#kamaranyaka aushvihatrzkasitir iti khavde Saunakena sQtritamz surdpakvztnum dtaya iti trivy endra sdnasim rayim iti dve iti. There is indeed in the fifth Aravyaka a chapter beginning with the words aushwihi trzkasitiZ, in which the words quoted by Sayava occur*. Similar quotations, in the case is similar to that where a pupil gocs on his rounds for alms and announces (nivedayati) to his teacher what he has received. Prof. Max Miiller translates these words differently; according to him they mean that Asvalayana ‘made a Sitra and taught it.’ * Comp. Prof. Biihler’s article in the Journal As. Soc. of Bengal, 1866, Pp. 149 seqq.
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.
1they 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). 5, 1. Narayana says that dadhe is supplied to this Mantra from the preceding Sfitra, and so indeed the Mantra is given in the Aitareya recension. The translation of abhinihitam trir hitam is merely tentative; see Narayana’s note, p. 165, of the German edition. Perhaps abhinihitam should be taken in its grammatical value, and the Sfira should be translated, ‘“That (I place) into myself (4tmani)”—with these words (they look) at themselves, pronouncing (the word 4tmani) with Abhinidhana, three times repeated (?).. On abhinidhana, comp. Professor .Max Miiller’s edition of the Rig-veda Pratisékhya, pp. cxvii seqq. L2 148 sANKHAYANA-GRIHYA-SOTRA. 4. ‘May happiness rise to me; may glory rise to me ’—when he has risen. 5. ‘Hereby I shake off the hater, the rival, the evil one, and the bringer of misfortune '—with (this formula) having shaken the end of the garment,— 6. The hymn, ‘Away those to the east’ (Rig-veda X, 131), the two (verses), ‘And may Indra have mercy upon us’ (II, 41, 11. 12), the one (verse), ‘ Of what we are in fear, O Indra’ (VIII, 50, 13)—(when these texts have been murmured), they look with (the verse), ‘A ruler indeed, great art thou’ (X, 152, 1) to the east; with (the verse), ‘The giver of bliss’ (X, 152, 2) to the south, turned to the right; with (the verse), ‘Away the Rakshas’ (X, 152, 3) to the west; with (the verse), ‘Destroy, O Indra, our’ (X, 152, 4) to the north, turned to the left; with (the verse), ‘Away, O Indra’ (X, 152, 5) to the sky, turned to the right. Kuanpa 6, 1. Having worshipped the Sun with (the verses), ‘Savitvz from the west,’ ‘This eye’ (Rig-veda X, 36,14; VII, 66, 16), 2. They turn away, come back, sit down. 3. With (the words), ‘ As the water is appeased ’— they draw water out of the vessel used for the expiation, 4. Pour it out on the ground, 5. Spread (some) of that (water over the ground) with (the words), ‘As the earth (is appeased),,— 6, 2. Narayana explains vydvartamanaé by pardvartam4anadharmayuktéd. 5. Perhaps we should read asyam (scil. prithivyam) abhi- VI ADHYAYA, 6 KHANDA, 16, 149 6. He (then) smears it on his right shoulder with (the words), ‘ Thus may peace dwell in me.’ 7. In the same way a second time. 8. In the same way a third time. g. ‘ Piece by piece thou art produced ; piece by piece thou risest up; bring welfare to us, O house !’— with (this text they) take pieces of Darva stalks (out of the vessel of water), put them on their heads, 10. (And make water-offerings with the formulas), ‘May Agni satiate himself; may V4yu satiate himself; may Sfrya satiate himself; may Vishzu satiate himself; may Pragdpati satiate himself; may Vir(paksha satiate himself; may Sahasrdksha satiate himself; may all beings satiate themselves.’
2(And make water-offerings with the formulas), ‘May Agni satiate himself; may V4yu satiate himself; may Sfrya satiate himself; may Vishzu satiate himself; may Pragdpati satiate himself; may Vir(paksha satiate himself; may Sahasrdksha satiate himself; may all beings satiate themselves.’ 11, (Then) Sumantu, Gaimini, Vaisamp4yana, Paila, and the other teachers (receive their offerings). 12. (Then) every one (worships in the same way) his fathers. 13. With (the text), ‘To the sea you’ (Sraut. IV, 11, 11) they pour out the water, 14. Murmur the Vamadevya, 15. And separate according to their pleasure. 16. (The final benedictory formula runs thus), ‘Through the power of wisdom, of Sruti and Smzrtti, as handed down by tradition, through (that power) which has its measure in (the Vedic texts) that have been gone through(?), and which is possessed of karshanti, and translate, ‘they draw (lines of that water) on this (earth).’ 6. Nar4yana says that all the students are to do so. to. Comp. above, IV, 9. On the way in which this Tarpama is to be performed, Narayana refers to the Stra II, 7, 5. 11. Comp. above, IV, ro. 12. Comp. above, IV, 10, 4-6. 150 SANKHAYANA-GRIHYA-SOTRA. undisputed firmness, may peace be with us in welfare. Adoration be to gods, Xzshis, Manes, and men! May they whom we have adored, make happy life, beauty, health, peace, incolumity, imperishableness, vigour, splendour, glory, power, holy lustre, renown, age, offspring, cattle, adoration, increase. From wrongly spoken, wrongly used (prayer), from everything that is deficient or excessive, for the good of gods and Rishis, may the Brahman and Truth protect me; may the Brahman and Truth protect me!’ End of the Sixth Adhydya. End of the SAnkhdyana - Grzhya. ASVALAYANA-GR/HYA- SUTRA. af INTRODUCTION TO THE ASVALAVANA-GR/HYA-SUTRA. MosT of the questions referring to the Grzhya-sitra of Asvalayana will be treated of more conveniently in connection with the different subjects which we shall have to discuss in our General Introduction to the Grzhya-siatras. Here I wish only to call attention to a well-known passage of Shadgurusishya, in which that commentator gives some statements on the works composed by Asvalayana and by his teacher Saunaka. As an important point in that passage has, as far as I can see, been misunderstood by several eminent scholars, I may perhaps be allowed here to try and correct that misunderstanding, though the point stands in a less direct connection with the Gvzhya-sfitra than with another side of the literary activity of Asvalayana.
3Shadgurusishya!, before speaking of Asvalayana, makes the following statements with regard to Asvalayana’s teacher, Saunaka. ‘There was,’ he says, ‘the SAkala Samhita (of the Rig-veda), and the Bashkala Samhita ; following these two Samhités and the twenty-one Brahmazas, adopting principally the Aitareyaka and supplementing it by the other texts, he who was revered by the whole number of great Azshis composed the first Kalpa-sitra.’ He then goes on to speak of Asvalayana— * Saunaka’s pupil was the venerable Asvalayana. He who knew everything he had learnt from that teacher, composed a Sfitra and announced (to Saunaka that he had done so)?” Saunaka then destroyed his own Sitra, and * See Max Miiller’s History of Ancient Sanskrit Literature, pp. 230 seqq. ; Indische Studien, I, 102. * This seems to me to be the meaning of sQtram kritva4 nyavedayat; 154 ASVALAYANA-GRIHYA-SOTRA. determined that Asvaldyana’s Stra should be adopted by the students of that Vedic Sakh4. Thus, says Shadgurusishya, there were twelve works of Saunaka by which a correct knowledge of the Rig-veda was preserved, and three works of Asvalayana. Saunaka’s dasa granthAs were, the five Anukramawzis, the two Vidhanas, the Barhaddaivata, the Pratisakhya, and a Smarta work. Asvalayana, on the other hand, composed the Srauta-sitra in twelve Adhyayas, the Grvzhya in four Adhydyas, and the fourth Aranyaka: this is Asvalayana’s great Sdtra composition. Here we have an interesting and important statement by which the authorship of a part of the Aitareydrazyaka, which would thus be separated from the rest of that text, is ascribed, not to Mahiddsa Aitareya, but to an author of what may be called the historical period of Vedic antiquity, to Asvalayana. But what is the fourth Arazyaka to which this passage refers? Is it the text which is now set down, for instance, in Dr. RAgendralala Mitra’s edition, as the fourth Aranyaka of the Aitareyinas ? Before we give an answer to this question, attention must be called to other passages referring, as it could seem, to another part, namely, the fifth part of the Arawyaka. Sayaza, in his great commentary on the Rig-veda, very frequently quotes the pazdamdrazyaka as belonging to Saunaka. Thusin vol. i, p.112, ed. Max Miiller, he says: pa#kamaranyaka aushvihatrzkasitir iti khavde Saunakena sQtritamz surdpakvztnum dtaya iti trivy endra sdnasim rayim iti dve iti. There is indeed in the fifth Aravyaka a chapter beginning with the words aushwihi trzkasitiZ, in which the words quoted by Sayava occur*. Similar quotations, in the case is similar to that where a pupil gocs on his rounds for alms and announces (nivedayati) to his teacher what he has received. Prof. Max Miiller translates these words differently; according to him they mean that Asvalayana ‘made a Sitra and taught it.’ * Comp. Prof. Biihler’s article in the Journal As. Soc. of Bengal, 1866, Pp. 149 seqq.
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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