Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And on the time. 29. (He should recite to him) as the Savitri (the Rizk), ‘That we choose of god Savitrz’ (Rig-veda V, 82, 1). KawoixA 23. 1. He chooses priests (for officiating at a sacrifice) with neither deficient nor superfluous limbs, ‘who on 22. The rules stated above for the Upanayana, beginning with the prescription regarding the cutting of the hair (given chap. ro, ro in the words, ‘ whose [hair on the] head is arranged ;’ see the note there), and ending with the ceremony prescribed chap. 20, 8, are to be extended also to other cases of the imposing of a vow, such, for instance, as that mentioned chap. 18, 9. 25. See chap. 19, 10. 26. See above, Sitra 20. 27. See chap. 20, 8. 28. See chap. 4, I. 2g. Instead of the ordinary Savitrf, Rig-veda III, 62, ro. 23, 1. Comp. Srauta-siitra IX, 3, 20; Grzhya-sfitra I, 5, 1. [29] ce) 194 AsvALAYANA-GRIHYA-SOTRA, the mother’s and on the father’s side (&c.),’ as it has been said above. 2. Let him choose young men as officiating priests : thus (declare) some (teachers). 3. He chooses first the Brahman, then the Hotz, then the Adhvaryu, then the Udgatvz, 4. Or all who officiate at the Ahina sacrifices and at those lasting one day. 5. The Kaushitakinas prescribe the Sadasya as the seventeenth, saying, ‘He is the looker-on at the performances.’ 6. This has been said in the two Rzéas, ‘He whom the officiating priests, performing (the sacrifice) in many ways’ (Rig-veda VIII, 58, 1. 2). 7. He chooses the Hotz first. 8. With (the formula), ‘Agni is my Hotv7 ; he is my Hotrz; I choose thee N. N. as my Hotvz’ (he chooses) the Hotrz. 4. The Ahina sacrifices are those which last more than one day, but not more than twelve days. (Indische Studien, IX, 373; X, 355-) The priests officiating at such sacrifices are the sixteen stated in the Srauta-stitra IV, 1, 6. 7. Those besides the sixteen, though they are chosen (saty api varane) for taking part in the sacred performances, have not the rank of r/tvigas (officiating priests); such are the Sadasya, the Samitrz, and the Aamasédhvaryavah (schol. Srautas. loc. cit.) See Max Miller's History of A.S.L., pp. 450, 469 seq. As to the Sadasya, however, there was some difference of opinion (see the next Sitra). 5. On the office of the Sadasya, see Indische Studien, X, 136, 144. 6. The two Rrkas quoted here belong to the tenth among the Valakhilya hymns, a hymn omitted in many of the Rig-veda MSS. They give no special confirmation to the rules stated in our text, but contain only a general allusion to the unity of the sacrifice, which the various priests perform in many various ways. 7. ‘If the four (chief) priests have to be chosen, the choosing of the Brahmaxza stands first in order (see above, Sftra 3); if all (the sixteen), then the choosing of the Hotr? stands first in order.’ Narayana. I ADHYAYA, 23 KANDIKA, 19. 195
27. ‘If the four (chief) priests have to be chosen, the choosing of the Brahmaxza stands first in order (see above, Sftra 3); if all (the sixteen), then the choosing of the Hotr? stands first in order.’ Narayana. I ADHYAYA, 23 KANDIKA, 19. 195 9. With (the formula), ‘andramas (the moon) is my Brahman; he is my Brahman; I choose thee N.N. as my Brahman’ (he chooses) the Brahman, 10. With (the formula), ‘Aditya (the sun) is my Adhvaryu; (he is my Adhvaryu, &c.)’—the Adhvaryu. 11. With (the formula), ‘ Parganya is my Udgatr2; (he is my Udgatrz, &c.)’—the Udgatrz. 12. With (the formula), ‘The waters are my reciters of what belongs to the Hotrakas’—the Hotrakas. 13. With (the formula), ‘The rays are my KamasAdhvaryus’—the Kamas4dhvaryus. 14. With (the formula), ‘The ether is my Sadasya ’—the Sadasya. 15. He whom he has chosen should murmur, ‘A great thing thou hast told me; splendour thouhast told me; fortune thou hast told me; glory thou hast told me ; praise thou hast told me; success thou hast told me ; enjoyment thou hast told me ; satiating thou hast told me ; everything thou hast told me.’ 16. Having murmured (this formula), the Hotrz declares his assent (in the words), ‘Agni is thy Hotz; he is thy Hotvz; thy human Hotvz am I.’ 17. ‘andramas (the moon) is thy Brahman; he is thy Brahman (&c.)’—thus the Brahman. 18. In the same way the others according to the prescriptions (given above). 19. And if (the priest who accepts the invitation) 12. The twelve priests of the sixteen (see § 4 note) who do not stand at the head of one of the four categories. Those at the head are enumerated in the Sutras 8-11. 13, 14. See above, § 4 note. 19. Priests who only perform the Agnyddheya for a person, are, according to N&rdyaza’s note on this Sitra, not considered as 02 196 ASVALAYANA-GRIHYA-SOTRA. is going to perform the sacrifice (for the inviting person, he should add), ‘May that bless me; may that enter upon me; may I thereby enjoy (bliss).’ 20. The functions of an officiating priest are not to be exercised, if abandoned (by another priest), or at an Ahina sacrifice with small sacrificial fee, or for a person that is sick, or suffering, or affected with consumption, or decried among the people in his village, or of despised extraction: for such persons (the functions of a Aztvig should not be exercised). 21. He (who is chosen as a Aztvig) should ask the Somapravdka, ‘What sacrifice is it? Who are performing a sacrifice for him; consequently the formula given here is only to be used by priests who are elected for a Soma sacrifice. Stenzler translates, ‘ So spricht er, wenn er das Opfer durch sie vollziehen lassen will.’ But this would be yakshyamana, not yagayishyan.
3Who are performing a sacrifice for him; consequently the formula given here is only to be used by priests who are elected for a Soma sacrifice. Stenzler translates, ‘ So spricht er, wenn er das Opfer durch sie vollziehen lassen will.’ But this would be yakshyamana, not yagayishyan. 20. The tradition takes ni#adakshizasya as in apposition to ahinasya, and I have translated accordingly. But I cannot help thinking that the two words should be separated, so that we should have to translate, ‘or at an Ahina, or for a person that gives small sacrificial fee Thus the Brahmana quoted by Apastamba (see the commentary on the Paiikavimsa Brahmama, vol. i, p. 6, ed. Bibl. Indica) gives the following questions which the Rztvig to be chosen should ask, ‘Is it no Ahina sacrifice? Is the Retvig office not abandoned by others? Is the sacrificial fee plentiful?’ It isa very singular fact, that on the one hand the assistance of a number of R:tvigas was unanimously declared necessary for the performance of an Ahfna sacrifice, while on the other hand it was considered objectionable, at least among some of the Vedic schools, to officiate at such a sacrifice. See Weber’s Indische Studien, X, 150, 151. On anudesyabhisasta Narayana says, sadesinabhisastasyaivam eke. anye tu sraddhe pratishiddhasyety ahu#. It seems to me that anudesya (or rather Anudesya?) in Sankhdyana-Sraut. V, 1, 10 (Indische Studien, X, 147) means the same, though the commentary on that Sitra ascribes a different meaning to that word. 21. The Somapravaka is the messenger who invites the priests on behalf of the sacrificer to officiate at his intended Soma sacrifice. Comp. Indische Studien, IX, 308. 1 ADHYAYA, 24 KANDIKA, 7. 197 the priests officiating? What is the fee for the sacrifice ?’ 22. If (all the conditions) are favourable, he should accept. 23. Let (the officiating priests) eat no flesh nor have intercourse with a wife until the completion of the sacrifice. 24. ‘ By this prayer, O Agni, increase’ (Rig-veda I, 31, 18)—with (this verse) let him offer (at the end of the sacrifice) an oblation of Agya in (his own) DakshinAgni, and go away where he likes ; 25. In the same way one who has not set up the (Srauta) fires, in his (sacred) domestic fire with this Azz, ‘ Forgive us, O Agni, this sin’ (Rig-veda I, 31, 16). Kawoikaé 24, 1. When he has chosen the Aztvigas, he should offer the Madhuparka (i. e. honey-mixture) to them (in the way described in Sfttras 5 and following) ; 2. Toa Snataka, when he comes to his house; 3. And to a king ; 4. And for a teacher, the father-in-law, a paternal uncle, and a maternal uncle. 5. He pours honey into curds, 6. Or butter, if he can get no honey. 7. A seat, the water for washing the feet, the Arghya water (i. e. perfumed water into which flowers have been thrown), the water for sipping, the honey-
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.
1And on the time. 29. (He should recite to him) as the Savitri (the Rizk), ‘That we choose of god Savitrz’ (Rig-veda V, 82, 1). KawoixA 23. 1. He chooses priests (for officiating at a sacrifice) with neither deficient nor superfluous limbs, ‘who on 22. The rules stated above for the Upanayana, beginning with the prescription regarding the cutting of the hair (given chap. ro, ro in the words, ‘ whose [hair on the] head is arranged ;’ see the note there), and ending with the ceremony prescribed chap. 20, 8, are to be extended also to other cases of the imposing of a vow, such, for instance, as that mentioned chap. 18, 9. 25. See chap. 19, 10. 26. See above, Sitra 20. 27. See chap. 20, 8. 28. See chap. 4, I. 2g. Instead of the ordinary Savitrf, Rig-veda III, 62, ro. 23, 1. Comp. Srauta-siitra IX, 3, 20; Grzhya-sfitra I, 5, 1. [29] ce) 194 AsvALAYANA-GRIHYA-SOTRA, the mother’s and on the father’s side (&c.),’ as it has been said above. 2. Let him choose young men as officiating priests : thus (declare) some (teachers). 3. He chooses first the Brahman, then the Hotz, then the Adhvaryu, then the Udgatvz, 4. Or all who officiate at the Ahina sacrifices and at those lasting one day. 5. The Kaushitakinas prescribe the Sadasya as the seventeenth, saying, ‘He is the looker-on at the performances.’ 6. This has been said in the two Rzéas, ‘He whom the officiating priests, performing (the sacrifice) in many ways’ (Rig-veda VIII, 58, 1. 2). 7. He chooses the Hotz first. 8. With (the formula), ‘Agni is my Hotv7 ; he is my Hotrz; I choose thee N. N. as my Hotvz’ (he chooses) the Hotrz. 4. The Ahina sacrifices are those which last more than one day, but not more than twelve days. (Indische Studien, IX, 373; X, 355-) The priests officiating at such sacrifices are the sixteen stated in the Srauta-stitra IV, 1, 6. 7. Those besides the sixteen, though they are chosen (saty api varane) for taking part in the sacred performances, have not the rank of r/tvigas (officiating priests); such are the Sadasya, the Samitrz, and the Aamasédhvaryavah (schol. Srautas. loc. cit.) See Max Miller's History of A.S.L., pp. 450, 469 seq. As to the Sadasya, however, there was some difference of opinion (see the next Sitra). 5. On the office of the Sadasya, see Indische Studien, X, 136, 144. 6. The two Rrkas quoted here belong to the tenth among the Valakhilya hymns, a hymn omitted in many of the Rig-veda MSS. They give no special confirmation to the rules stated in our text, but contain only a general allusion to the unity of the sacrifice, which the various priests perform in many various ways. 7. ‘If the four (chief) priests have to be chosen, the choosing of the Brahmaxza stands first in order (see above, Sftra 3); if all (the sixteen), then the choosing of the Hotr? stands first in order.’ Narayana. I ADHYAYA, 23 KANDIKA, 19. 195
27. ‘If the four (chief) priests have to be chosen, the choosing of the Brahmaxza stands first in order (see above, Sftra 3); if all (the sixteen), then the choosing of the Hotr? stands first in order.’ Narayana. I ADHYAYA, 23 KANDIKA, 19. 195 9. With (the formula), ‘andramas (the moon) is my Brahman; he is my Brahman; I choose thee N.N. as my Brahman’ (he chooses) the Brahman, 10. With (the formula), ‘Aditya (the sun) is my Adhvaryu; (he is my Adhvaryu, &c.)’—the Adhvaryu. 11. With (the formula), ‘ Parganya is my Udgatr2; (he is my Udgatrz, &c.)’—the Udgatrz. 12. With (the formula), ‘The waters are my reciters of what belongs to the Hotrakas’—the Hotrakas. 13. With (the formula), ‘The rays are my KamasAdhvaryus’—the Kamas4dhvaryus. 14. With (the formula), ‘The ether is my Sadasya ’—the Sadasya. 15. He whom he has chosen should murmur, ‘A great thing thou hast told me; splendour thouhast told me; fortune thou hast told me; glory thou hast told me ; praise thou hast told me; success thou hast told me ; enjoyment thou hast told me ; satiating thou hast told me ; everything thou hast told me.’ 16. Having murmured (this formula), the Hotrz declares his assent (in the words), ‘Agni is thy Hotz; he is thy Hotvz; thy human Hotvz am I.’ 17. ‘andramas (the moon) is thy Brahman; he is thy Brahman (&c.)’—thus the Brahman. 18. In the same way the others according to the prescriptions (given above). 19. And if (the priest who accepts the invitation) 12. The twelve priests of the sixteen (see § 4 note) who do not stand at the head of one of the four categories. Those at the head are enumerated in the Sutras 8-11. 13, 14. See above, § 4 note. 19. Priests who only perform the Agnyddheya for a person, are, according to N&rdyaza’s note on this Sitra, not considered as 02 196 ASVALAYANA-GRIHYA-SOTRA. is going to perform the sacrifice (for the inviting person, he should add), ‘May that bless me; may that enter upon me; may I thereby enjoy (bliss).’ 20. The functions of an officiating priest are not to be exercised, if abandoned (by another priest), or at an Ahina sacrifice with small sacrificial fee, or for a person that is sick, or suffering, or affected with consumption, or decried among the people in his village, or of despised extraction: for such persons (the functions of a Aztvig should not be exercised). 21. He (who is chosen as a Aztvig) should ask the Somapravdka, ‘What sacrifice is it? Who are performing a sacrifice for him; consequently the formula given here is only to be used by priests who are elected for a Soma sacrifice. Stenzler translates, ‘ So spricht er, wenn er das Opfer durch sie vollziehen lassen will.’ But this would be yakshyamana, not yagayishyan.
3Who are performing a sacrifice for him; consequently the formula given here is only to be used by priests who are elected for a Soma sacrifice. Stenzler translates, ‘ So spricht er, wenn er das Opfer durch sie vollziehen lassen will.’ But this would be yakshyamana, not yagayishyan. 20. The tradition takes ni#adakshizasya as in apposition to ahinasya, and I have translated accordingly. But I cannot help thinking that the two words should be separated, so that we should have to translate, ‘or at an Ahina, or for a person that gives small sacrificial fee Thus the Brahmana quoted by Apastamba (see the commentary on the Paiikavimsa Brahmama, vol. i, p. 6, ed. Bibl. Indica) gives the following questions which the Rztvig to be chosen should ask, ‘Is it no Ahina sacrifice? Is the Retvig office not abandoned by others? Is the sacrificial fee plentiful?’ It isa very singular fact, that on the one hand the assistance of a number of R:tvigas was unanimously declared necessary for the performance of an Ahfna sacrifice, while on the other hand it was considered objectionable, at least among some of the Vedic schools, to officiate at such a sacrifice. See Weber’s Indische Studien, X, 150, 151. On anudesyabhisasta Narayana says, sadesinabhisastasyaivam eke. anye tu sraddhe pratishiddhasyety ahu#. It seems to me that anudesya (or rather Anudesya?) in Sankhdyana-Sraut. V, 1, 10 (Indische Studien, X, 147) means the same, though the commentary on that Sitra ascribes a different meaning to that word. 21. The Somapravaka is the messenger who invites the priests on behalf of the sacrificer to officiate at his intended Soma sacrifice. Comp. Indische Studien, IX, 308. 1 ADHYAYA, 24 KANDIKA, 7. 197 the priests officiating? What is the fee for the sacrifice ?’ 22. If (all the conditions) are favourable, he should accept. 23. Let (the officiating priests) eat no flesh nor have intercourse with a wife until the completion of the sacrifice. 24. ‘ By this prayer, O Agni, increase’ (Rig-veda I, 31, 18)—with (this verse) let him offer (at the end of the sacrifice) an oblation of Agya in (his own) DakshinAgni, and go away where he likes ; 25. In the same way one who has not set up the (Srauta) fires, in his (sacred) domestic fire with this Azz, ‘ Forgive us, O Agni, this sin’ (Rig-veda I, 31, 16). Kawoikaé 24, 1. When he has chosen the Aztvigas, he should offer the Madhuparka (i. e. honey-mixture) to them (in the way described in Sfttras 5 and following) ; 2. Toa Snataka, when he comes to his house; 3. And to a king ; 4. And for a teacher, the father-in-law, a paternal uncle, and a maternal uncle. 5. He pours honey into curds, 6. Or butter, if he can get no honey. 7. A seat, the water for washing the feet, the Arghya water (i. e. perfumed water into which flowers have been thrown), the water for sipping, the honey-
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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