Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But we prefer to reserve the discussion of these questions for the General Introduction to the Grihya-sitras. ASVALAYANA-GR/HYA-SUTRA. ApuyAdya I, KaworkA 1. 1. The (rites) based on the spreading (of the three sacred fires) have been declared ; we shall declare the Grihya (rites). 2. There are three (kinds of) P&kayag#ias, the hutas, (i.e. the sacrifices) offered over the fire ; over something that is not the fire, the prahutas; and at the feeding of Brahmamzas, those offered in the Brahman. 3. And they quote also Azéas, ‘He who with a piece of wood or with an oblation, or with knowledge (“veda”).’ 1, 1. The spreading (vitana or, as it is also called, vihara or vistara) of the sacred fires is the taking of two of the three sacrificial fires, the Ahavantya fire and the Dakshindgni, out of the GArhapatya fire (see, for instance, Weber’s Indische Studien, IX, 216 seq.). The rites based on, or connected with the vit4na, are the rites forming the subject of the Srauta ritual, which are to be performed with the three fires. 2. Comp. Sankhayana-Grzhya I, 5,1; I, 10, 7. The division here is somewhat different from that given by Sdnkhayana; what Sankh4yana calls ahuta,is here prahuta (‘sacrificed up’); the prahutas of Sankhayana form here no special category ; the prasitas of Sankh4yana are the brahmazi hut4s of Asvalayana. Thus Asvalayana has three categories, while Sankhayana (and quite in the same way P4araskara I, 4, 1) gives four. Nd&rdyana mentions as an example of prahuta sacrifices the baliharaza prescribed below, I, 2, 3. 3. Rig-veda VIII, 19, 5, ‘The mortal who with a piece of wood, or with an oblation, or with knowledge worships Agni, who with adoration (worships him) offering rich sacrifices,’ &c. 160 ASVALAYANA-GRIHYA-SUTRA. 4. Even he who only puts a piece of wood (on the fire) full of belief, should think, ‘ Here I offer a sacrifice ; adoration to that (deity) !’ (The Az& quoted above then says), ‘ He who with an oblation’—and, ‘He who with knowledge; even by learning only satisfaction is produced (in the gods). Seeing this the Ashi has said,‘To him who does not keep away from himself the cows, to him who longs for cows, who dwells in the sky, speak a wonderful word, sweeter than ghee and honey.’ Thereby he means, ‘ This my word, sweeter than ghee and honey, is satisfaction (to the god); may it be sweeter.’ (And another “zshi says), ‘To thee, O Agni, by this Azé we offer an oblation prepared by our heart; may these be oxen, bulls, and cows.’ (Thereby he means), ‘ They are my oxen, bulls, and cows (which I offer to the god), they who study this text, reciting it for themselves (as their Svadhydya).’ (And further on the #74 quoted above says), ‘He who (worships Agni) with adoration, offering rich sacrifices.’ ‘ Verily also by the performing of adoration (the gods may be worshipped); for the gods are not beyond the performing of adoration; adoration verily is sacrifice-—thus runs a Brahmama.
24. The words of the Az, ‘with an oblation,’ are here repeated, the Vedic instrumental 4huti being replaced and explained by the regular form ahutya. The following Azk is taken from the eighth Mandala, 24, 20. The god compared there with a rutting bull is Indra. The following verse is Rig-veda VI, 16, 447; we may doubt as to the correctness of the explanation given in our text, by which te te is referred to the persons studying the hymns of the Azshi. All these quotations of course are meant to show that the knowledge of the Veda and the performing of namas (adoration) is equivalent to a real sacrifice. I ADHYAYA, 2 KANDIKA, 6. 161 KawpixkA 2, 1. Now he should make oblations in the evening and in the morning of prepared sacrificial food, 2. To the deities of the Agnihotra, to Soma Vanaspati, to Agni and Soma, to Indra and Agni, to Heaven and Earth, to Dhanvantari, to Indra, to the Visve devas, to Brahman. 3. He says SvahA, and then he offers the Balis— 4. To those same deities, to the waters, to the herbs and trees, to the house, to the domestic deities, to the deities of the ground (on which the house stands), 5. To Indra and Indra’s men, to Yama and Yama’s men, to Varuza and Varuza’s men, to Soma and Soma’s men—these (oblations he makes) to the different quarters (of the horizon, of which those are the presiding deities). 6. To Brahman and Brahman’s men in the middle, 2, 1. This is the Vaisvadeva sacrifice ; comp. Sankhayana-Grzhya II, 14, &c. 2. The deities of the Agnihotra are Sfirya, Agni, and Prag4pati. On Soma Vanaspati see the quotations given in Béhtlingk-Roth’s Dictionary s. v. vanaspati, 2. 3. I think the division of the Sfitras should be altered, so that sv4heti would belong to Sfitra 2, and the third Sfitra would consist only of the words atha baliharamam. In this case we should have to translate, (1) Now he should make oblations, &c. (2) With the words, ‘To the deities of the Agnihotra (i.e. to Agni, to Sfrya, to Pragapati), to Soma Vanaspati, &c., svaha !’ (3) Then (follows) the offering of the Balis. Comp. Sankh.-Grthya IT, 14, 4. 5, which passage seems to confirm the view expressed here. 5- Manu III, 87. (29] M 162 AsVALAYANA-GRIHYA-SOTRA. 7. To the Visve devas, to all day-walking beings— thus by day; 8. To the night-walking (beings)—thus at night. 9. To the Rakshas—thus to the north. 10. ‘SvadhA to the fathers (i.e. Manes)’—with these words he should pour out the remnants to the south, with the sacrificial cord suspended over the right shoulder. KawoikA 38,
3To the night-walking (beings)—thus at night. 9. To the Rakshas—thus to the north. 10. ‘SvadhA to the fathers (i.e. Manes)’—with these words he should pour out the remnants to the south, with the sacrificial cord suspended over the right shoulder. KawoikA 38, 1. Now wherever he intends to perform a sacrifice, let him besmear (with cowdung) a surface of the dimension at least of an arrow on each side; let him draw six lines thereon, one turned to the north, to the west (of the spot on which the fire is to be placed); two (lines) turned to the east, at the two different ends (of the line mentioned first); three (lines) in the middle (of those two); let him sprinkle that (place with water), establish the (sacred) fire (thereon), put (two or three pieces of fuel) on it, wipe (the ground) round (the fire), strew (grass) round (it), to the east, to the south, to the west, to the north, ending (each time) in the north. Then (follows) silently the sprinkling (of water) round (the fire). 2. With two (Kusa blades used as) strainers the purifying of the Agya (is done). 3. Having taken two Kusa blades with unbroken tops, which do not bear a young shoot in them, of the measure of a span, at their two ends with his 3, 1. Comp. Sankh.-Grehya I, 7, 6 seq., where the statements regarding the lines to be drawn are somewhat different, and the note there. 3. Comp. the description of this act of purifying the Agya, which is in some points more detailed, in Sankh.-Grzhya I, 8, 14-21. I ADHYAYA, 3 KANDIKA, IO. 163 thumbs and fourth fingers, with his hands turned with the inside upwards, he purifies (the Agya, from the west) to the east, with (the words), ‘By the impulse of Savitv¢ I purify thee with this uninjured purifier, with the rays of the good sun’—once with this formula, twice silently. 4. The strewing (of grass) round (the fire) may be done or not done in the Agya offerings. 5. So also the two Agya portions (may optionally be sacrificed) in the Pakayagaias. 6. And the (assistance of a) Brahman (is optional), except at the sacrifice to Dhanvantari and at the sacrifice of the spit-ox (offered to Rudra). 7. Let him sacrifice with (the words), ‘To such and such a deity sv4ha!’ 8. If there is no rule (as to the deities to whom the sacrifice belongs, they are) Agni, Indra, Pragépati, the Visve dev4s, Brahman. 9. (Different PAkayag#ias, when) offered at the same time, should have the same Barhis (sacrificial grass), the same fuel, the same Agya, and the same (oblation to Agni) Svish¢akrt. 10. With reference thereto the following sacrificial stanza is sung: ‘He who has to perform (different) Pakayagzas, should offer them with the same Agya, the same 4. Comp. Sankh.-Grshya I, 8, 12. 5. On the two Agyabh4gas offered to Agni and Soma comp. below, chap. 10, 13; Sankh.-Grthya I, 9, 5 seq. 6. Comp. on these exceptions the Sfitras below, I, 12, 7; IV, 8, 15. ‘4, Comp. Sankh.-Grrhya I, 9, 18.
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.
1But we prefer to reserve the discussion of these questions for the General Introduction to the Grihya-sitras. ASVALAYANA-GR/HYA-SUTRA. ApuyAdya I, KaworkA 1. 1. The (rites) based on the spreading (of the three sacred fires) have been declared ; we shall declare the Grihya (rites). 2. There are three (kinds of) P&kayag#ias, the hutas, (i.e. the sacrifices) offered over the fire ; over something that is not the fire, the prahutas; and at the feeding of Brahmamzas, those offered in the Brahman. 3. And they quote also Azéas, ‘He who with a piece of wood or with an oblation, or with knowledge (“veda”).’ 1, 1. The spreading (vitana or, as it is also called, vihara or vistara) of the sacred fires is the taking of two of the three sacrificial fires, the Ahavantya fire and the Dakshindgni, out of the GArhapatya fire (see, for instance, Weber’s Indische Studien, IX, 216 seq.). The rites based on, or connected with the vit4na, are the rites forming the subject of the Srauta ritual, which are to be performed with the three fires. 2. Comp. Sankhayana-Grzhya I, 5,1; I, 10, 7. The division here is somewhat different from that given by Sdnkhayana; what Sankh4yana calls ahuta,is here prahuta (‘sacrificed up’); the prahutas of Sankhayana form here no special category ; the prasitas of Sankh4yana are the brahmazi hut4s of Asvalayana. Thus Asvalayana has three categories, while Sankhayana (and quite in the same way P4araskara I, 4, 1) gives four. Nd&rdyana mentions as an example of prahuta sacrifices the baliharaza prescribed below, I, 2, 3. 3. Rig-veda VIII, 19, 5, ‘The mortal who with a piece of wood, or with an oblation, or with knowledge worships Agni, who with adoration (worships him) offering rich sacrifices,’ &c. 160 ASVALAYANA-GRIHYA-SUTRA. 4. Even he who only puts a piece of wood (on the fire) full of belief, should think, ‘ Here I offer a sacrifice ; adoration to that (deity) !’ (The Az& quoted above then says), ‘ He who with an oblation’—and, ‘He who with knowledge; even by learning only satisfaction is produced (in the gods). Seeing this the Ashi has said,‘To him who does not keep away from himself the cows, to him who longs for cows, who dwells in the sky, speak a wonderful word, sweeter than ghee and honey.’ Thereby he means, ‘ This my word, sweeter than ghee and honey, is satisfaction (to the god); may it be sweeter.’ (And another “zshi says), ‘To thee, O Agni, by this Azé we offer an oblation prepared by our heart; may these be oxen, bulls, and cows.’ (Thereby he means), ‘ They are my oxen, bulls, and cows (which I offer to the god), they who study this text, reciting it for themselves (as their Svadhydya).’ (And further on the #74 quoted above says), ‘He who (worships Agni) with adoration, offering rich sacrifices.’ ‘ Verily also by the performing of adoration (the gods may be worshipped); for the gods are not beyond the performing of adoration; adoration verily is sacrifice-—thus runs a Brahmama.
24. The words of the Az, ‘with an oblation,’ are here repeated, the Vedic instrumental 4huti being replaced and explained by the regular form ahutya. The following Azk is taken from the eighth Mandala, 24, 20. The god compared there with a rutting bull is Indra. The following verse is Rig-veda VI, 16, 447; we may doubt as to the correctness of the explanation given in our text, by which te te is referred to the persons studying the hymns of the Azshi. All these quotations of course are meant to show that the knowledge of the Veda and the performing of namas (adoration) is equivalent to a real sacrifice. I ADHYAYA, 2 KANDIKA, 6. 161 KawpixkA 2, 1. Now he should make oblations in the evening and in the morning of prepared sacrificial food, 2. To the deities of the Agnihotra, to Soma Vanaspati, to Agni and Soma, to Indra and Agni, to Heaven and Earth, to Dhanvantari, to Indra, to the Visve devas, to Brahman. 3. He says SvahA, and then he offers the Balis— 4. To those same deities, to the waters, to the herbs and trees, to the house, to the domestic deities, to the deities of the ground (on which the house stands), 5. To Indra and Indra’s men, to Yama and Yama’s men, to Varuza and Varuza’s men, to Soma and Soma’s men—these (oblations he makes) to the different quarters (of the horizon, of which those are the presiding deities). 6. To Brahman and Brahman’s men in the middle, 2, 1. This is the Vaisvadeva sacrifice ; comp. Sankhayana-Grzhya II, 14, &c. 2. The deities of the Agnihotra are Sfirya, Agni, and Prag4pati. On Soma Vanaspati see the quotations given in Béhtlingk-Roth’s Dictionary s. v. vanaspati, 2. 3. I think the division of the Sfitras should be altered, so that sv4heti would belong to Sfitra 2, and the third Sfitra would consist only of the words atha baliharamam. In this case we should have to translate, (1) Now he should make oblations, &c. (2) With the words, ‘To the deities of the Agnihotra (i.e. to Agni, to Sfrya, to Pragapati), to Soma Vanaspati, &c., svaha !’ (3) Then (follows) the offering of the Balis. Comp. Sankh.-Grthya IT, 14, 4. 5, which passage seems to confirm the view expressed here. 5- Manu III, 87. (29] M 162 AsVALAYANA-GRIHYA-SOTRA. 7. To the Visve devas, to all day-walking beings— thus by day; 8. To the night-walking (beings)—thus at night. 9. To the Rakshas—thus to the north. 10. ‘SvadhA to the fathers (i.e. Manes)’—with these words he should pour out the remnants to the south, with the sacrificial cord suspended over the right shoulder. KawoikA 38,
3To the night-walking (beings)—thus at night. 9. To the Rakshas—thus to the north. 10. ‘SvadhA to the fathers (i.e. Manes)’—with these words he should pour out the remnants to the south, with the sacrificial cord suspended over the right shoulder. KawoikA 38, 1. Now wherever he intends to perform a sacrifice, let him besmear (with cowdung) a surface of the dimension at least of an arrow on each side; let him draw six lines thereon, one turned to the north, to the west (of the spot on which the fire is to be placed); two (lines) turned to the east, at the two different ends (of the line mentioned first); three (lines) in the middle (of those two); let him sprinkle that (place with water), establish the (sacred) fire (thereon), put (two or three pieces of fuel) on it, wipe (the ground) round (the fire), strew (grass) round (it), to the east, to the south, to the west, to the north, ending (each time) in the north. Then (follows) silently the sprinkling (of water) round (the fire). 2. With two (Kusa blades used as) strainers the purifying of the Agya (is done). 3. Having taken two Kusa blades with unbroken tops, which do not bear a young shoot in them, of the measure of a span, at their two ends with his 3, 1. Comp. Sankh.-Grehya I, 7, 6 seq., where the statements regarding the lines to be drawn are somewhat different, and the note there. 3. Comp. the description of this act of purifying the Agya, which is in some points more detailed, in Sankh.-Grzhya I, 8, 14-21. I ADHYAYA, 3 KANDIKA, IO. 163 thumbs and fourth fingers, with his hands turned with the inside upwards, he purifies (the Agya, from the west) to the east, with (the words), ‘By the impulse of Savitv¢ I purify thee with this uninjured purifier, with the rays of the good sun’—once with this formula, twice silently. 4. The strewing (of grass) round (the fire) may be done or not done in the Agya offerings. 5. So also the two Agya portions (may optionally be sacrificed) in the Pakayagaias. 6. And the (assistance of a) Brahman (is optional), except at the sacrifice to Dhanvantari and at the sacrifice of the spit-ox (offered to Rudra). 7. Let him sacrifice with (the words), ‘To such and such a deity sv4ha!’ 8. If there is no rule (as to the deities to whom the sacrifice belongs, they are) Agni, Indra, Pragépati, the Visve dev4s, Brahman. 9. (Different PAkayag#ias, when) offered at the same time, should have the same Barhis (sacrificial grass), the same fuel, the same Agya, and the same (oblation to Agni) Svish¢akrt. 10. With reference thereto the following sacrificial stanza is sung: ‘He who has to perform (different) Pakayagzas, should offer them with the same Agya, the same 4. Comp. Sankh.-Grshya I, 8, 12. 5. On the two Agyabh4gas offered to Agni and Soma comp. below, chap. 10, 13; Sankh.-Grthya I, 9, 5 seq. 6. Comp. on these exceptions the Sfitras below, I, 12, 7; IV, 8, 15. ‘4, Comp. Sankh.-Grrhya I, 9, 18.
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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