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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He then should pour water into it with (the verse), ‘Hither may king Varuza come with the plentiful (waters); at this place may he stay contented; bringing welfare, dropping ghee may they lie down together with Mitra.’ 6. He then ‘appeases’ it (in the following way). 7. He puts gold into water into which rice and barley have been thrown, and (with that water) he sprinkles it three times, going round it with his right side turned towards it, with the Santattya hymn. 8. And (so he does again three times) pouring out 9, 4. The meaning of Arangara is unknown to me; it seems to be a musical instrument. Comp. Atharva-veda XX, 135, 13. 6. The ground on which the house is to be built. 7. On the Santatiya hymn, see above, chap. 8, rz. 8. This Siitra is identical with chap. 8, 12. II ADHYAYA, 10 KANDIKA, 6. 215 water without interruption, with the three verses, ‘O waters, ye are wholesome’ (Rig-veda X, 9, I seqq.). g. In the middle of the house he should cook a mess of food, sacrifice (therefrom) with the four verses, ‘ Vastoshpati, accept us’ (Rig-veda VII, 54, I seqq.), verse by verse, should prepare food, should give to the Brahmamzas to eat, and should cause them to say, ‘Lucky is the ground! Lucky is the ground!’ KawoikA 10. 1. It has been declared how he should enter the house (when returning from a journey). 2. The house, when he enters it, should be provided with seed-corn. 3. He should have his field ploughed under the Nakshatras Uttara# Prosh¢hapadas, (Uttar4%) Phalgunyas, or Rohizt. 4. In order that the wind may blow to him from the field, he should offer oblations with the hymn, ‘Through the lord of the field’ (Rig-veda IV, 57), verse by verse, or he should murmur (that hymn). 5. He should speak over the cows when they go away, the two verses, ‘May refreshing wind blow over the cows’ (Rig-veda X, 169, I seq.). 6. When they come back, (he should recite the following verses,) ‘May they whose udder with its four holes is full 9. Comp. above, chap. 3, 13. 10, 1. See Srauta-sfitra II, 5, 17 seqq. It is there expressly stated that these rules refer also to an Andhitagni. 3. Sankh4yana IV, 13, 1. 5. Sankhayana-Grshya III, 9. 6. S4nkh4yana, loc. cit.—Should the reading upa maitu be corrected into upa maita? 216 AsSVALAYANA-GRIHYA-SUTRA. of honey and ghee, be milk-givers to us; (may they be) many in our stable, rich in ghee. ‘Come hither to me, giving refreshment, bringing vigourand strength. Giving inexhaustible milk, rest in my stable that I may become the highest one’— And, ‘ They who have raised their body up to the gods’—the rest of the hymn (Rig-veda X, 169, 3. 4). 7. Some recite (instead of the texts stated in Satra 6) the AgAviya hymn. 8. He should approach their herds, if the cows do not belong to his Guru, with (the words), ‘Prospering are ye; excellent are ye, beautiful, dear. May I become dear to you. May you see bliss in me.’ End of the Second Adhy4ya.
2Some recite (instead of the texts stated in Satra 6) the AgAviya hymn. 8. He should approach their herds, if the cows do not belong to his Guru, with (the words), ‘Prospering are ye; excellent are ye, beautiful, dear. May I become dear to you. May you see bliss in me.’ End of the Second Adhy4ya. 4. The hymn commencing 4 gavo agman (hither came the cows) is Rig-veda VI, 28. 8. Perhaps the last words (which are repeated twice in order to mark the end of the Adhydya) should be written sam mayi ganidhvam, ‘live with me in harmony together.’ III ADHYAYA, 2 KANDIKA, 2, 217 ApuyAya III, Kawo1xa 1. 1. Now (follow) the five sacrifices : 2. The sacrifice to the Gods, the sacrifice to the Beings, the sacrifice to the Fathers, the sacrifice to Brahman, the sacrifice to men. 3. Here now, if he makes oblations over the (sacred) fire, this is the sacrifice to the Gods. If he makes Bali offerings, this is the sacrifice to the Beings. If he gives (Pizda offerings) to the Fathers, this is the sacrifice to the Fathers. If he studies (Vedic) texts, this is the sacrifice to Brahman. If he gives to men, this is the sacrifice to men. 4. These (five kinds of) sacrifices he should perform every day. KawpikA 2, 1. Now the rules how one should recite (the Vedic texts) for one’s self. , 2. He should go out of the village to the east or to the north, bathe in water, sip water on a clean spot, clad with the sacrificial cord; he should spread out, his garment being not wet, a great quantity of Darbha grass, the tufts of which are directed towards the east, and should sit down thereon with his face turned to the east, making a lap, putting together his hands in which he holds purifiers (i.e. Kusa blades), so that the right hand lies uppermost. 1, 1 seqq. Comp. Satapatha Brahmaza XI, 5, 6, 1 seqq. 218 ASVALAYANA-GRIHYA-SOTRA. It is understood (in the Sruti), ‘This is what Darbha grass is: it is the essence of waters and herbs. He thus makes the Brahman provided with essence.’ Looking at the point where heaven and earth touch each other, or shutting his eyes, or in whatever way he may deem himself apt (for reciting the Veda), thus adapting himself he should recite (the sacred texts) for himself. 3. The Vyahrztis preceded by (the syllable) Om (are pronounced first). 4. He (then) repeats the Savitri (Rig-veda III, 62, 10), (firstly) Pada by P&da, (then) hemistich by hemistich, thirdly the whole. KawoikA 3. 1. He then should recite for himself (the following texts, viz.) the Azkas, the Yagus, the Sdmans, the Atharvan and Angiras hymns, the Brahmazas, the Kalpa (Sdtras), the Gathds, the (texts in honour of kings and heroes, called) Ndrdsamsis, the Itihdsas and Pur4zas.
3KawoikA 3. 1. He then should recite for himself (the following texts, viz.) the Azkas, the Yagus, the Sdmans, the Atharvan and Angiras hymns, the Brahmazas, the Kalpa (Sdtras), the Gathds, the (texts in honour of kings and heroes, called) Ndrdsamsis, the Itihdsas and Pur4zas. 2. In that he recites the Azéas, he thereby satiates the gods with oblations of milk—in that (he recites) the Yagus, with oblations of ghee—the Sdmans, with oblations of honey—the Atharvan and Angiras hymns, with oblations of Soma—the Br&hmamas, Kalpas, Gathds, Nardsamzsis, Itihdsas and Purdmas, with oblations of ambrosia. 3,1. On this and the following paragraphs comp. chiefly Satapatha Brahmaza XI, 5, 6. Other enumerations, contained in the Veda itself, of the texts that were considered as forming the Veda or as attached to the body of the Veda, are found in the Satapatha Brahmana XIV, 5, 4, 10 (Sacred Books, XV, 111), and in the Khandogya Upanishad VII, 1 (Sacred Books, I, 109). III ADHYAYA, 4 KANDIKA, 2. 219 3. In that he recites the Azéas, rivers of milk flow, as a funeral oblation, to his Fathers. In that (he recites) the Yagus, rivers of ghee—the Sdmans, rivers of honey—the Atharvan and Angiras hymns, rivers of Soma—the Brahmazas, Kalpas, GAathas, NAardsamsis, Itihasas and Purdzas, rivers of ambrosia. 4. After he has recited (those texts) as far as he thinks fit, he should finish with the following (verse), ‘Adoration to Brahman! Adoration be to Agni! Adoration to the Earth! Adoration to the Herbs! Adoration to the Voice! Adoration to the Lord of the Voice! Adoration I bring to great Vishzu!’ KawpikA 4, 1. He satiates the deities: ‘ Pragdpati, Brahman, the Vedas, the gods, the Azshis, all metres, the word Om, the word Vasha/, the Vy4hr‘tis, the SAvitrt, the sacrifices, Heaven and Earth, the air, days and nights, the numbers, the Siddhas, the oceans, the rivers, the mountains, the fields, herbs, trees, Gandharvas and Apsaras, the snakes, the birds, the cows, the Sadhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end.’ 2. Then the Azshis: ‘ The (27shis) of the hundred (Azkas), the (Azshis) of the middle (Mazdalas), Grat- 4, 1. Comp. Sankhf4yana-Grzhya IV, 9. Ndarfyaza: ‘ Having finished (the Svadhydya) he satiates with water oblations these deities.’ Pragapati and the following words stand in the nominative; the verb to be supplied is trpyatu (tr7pyantu), ‘may he (they) satiate himself (themselves).’ 2. Sankh4yana-Grihya IV, 10. Sankh4yana has pavamanas, ‘the (Rishis) of the Pavamana hymns,’ but prag4th4A as Asvalayana has, and not as we should expect, pragatha. 220 ASVALAYANA-GRIHYA-SUTRA. samada, Visvamitra, Vamadeva, Atri, Bharadvaga, Vasish¢ha, the Pragathas, the Pavam4na hymns, the (Azshis) of the short hymns, and of the long hymns.’ 3. (Then) with the sacrificial cord suspended over the right shoulder :
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.
1He then should pour water into it with (the verse), ‘Hither may king Varuza come with the plentiful (waters); at this place may he stay contented; bringing welfare, dropping ghee may they lie down together with Mitra.’ 6. He then ‘appeases’ it (in the following way). 7. He puts gold into water into which rice and barley have been thrown, and (with that water) he sprinkles it three times, going round it with his right side turned towards it, with the Santattya hymn. 8. And (so he does again three times) pouring out 9, 4. The meaning of Arangara is unknown to me; it seems to be a musical instrument. Comp. Atharva-veda XX, 135, 13. 6. The ground on which the house is to be built. 7. On the Santatiya hymn, see above, chap. 8, rz. 8. This Siitra is identical with chap. 8, 12. II ADHYAYA, 10 KANDIKA, 6. 215 water without interruption, with the three verses, ‘O waters, ye are wholesome’ (Rig-veda X, 9, I seqq.). g. In the middle of the house he should cook a mess of food, sacrifice (therefrom) with the four verses, ‘ Vastoshpati, accept us’ (Rig-veda VII, 54, I seqq.), verse by verse, should prepare food, should give to the Brahmamzas to eat, and should cause them to say, ‘Lucky is the ground! Lucky is the ground!’ KawoikA 10. 1. It has been declared how he should enter the house (when returning from a journey). 2. The house, when he enters it, should be provided with seed-corn. 3. He should have his field ploughed under the Nakshatras Uttara# Prosh¢hapadas, (Uttar4%) Phalgunyas, or Rohizt. 4. In order that the wind may blow to him from the field, he should offer oblations with the hymn, ‘Through the lord of the field’ (Rig-veda IV, 57), verse by verse, or he should murmur (that hymn). 5. He should speak over the cows when they go away, the two verses, ‘May refreshing wind blow over the cows’ (Rig-veda X, 169, I seq.). 6. When they come back, (he should recite the following verses,) ‘May they whose udder with its four holes is full 9. Comp. above, chap. 3, 13. 10, 1. See Srauta-sfitra II, 5, 17 seqq. It is there expressly stated that these rules refer also to an Andhitagni. 3. Sankh4yana IV, 13, 1. 5. Sankhayana-Grshya III, 9. 6. S4nkh4yana, loc. cit.—Should the reading upa maitu be corrected into upa maita? 216 AsSVALAYANA-GRIHYA-SUTRA. of honey and ghee, be milk-givers to us; (may they be) many in our stable, rich in ghee. ‘Come hither to me, giving refreshment, bringing vigourand strength. Giving inexhaustible milk, rest in my stable that I may become the highest one’— And, ‘ They who have raised their body up to the gods’—the rest of the hymn (Rig-veda X, 169, 3. 4). 7. Some recite (instead of the texts stated in Satra 6) the AgAviya hymn. 8. He should approach their herds, if the cows do not belong to his Guru, with (the words), ‘Prospering are ye; excellent are ye, beautiful, dear. May I become dear to you. May you see bliss in me.’ End of the Second Adhy4ya.
2Some recite (instead of the texts stated in Satra 6) the AgAviya hymn. 8. He should approach their herds, if the cows do not belong to his Guru, with (the words), ‘Prospering are ye; excellent are ye, beautiful, dear. May I become dear to you. May you see bliss in me.’ End of the Second Adhy4ya. 4. The hymn commencing 4 gavo agman (hither came the cows) is Rig-veda VI, 28. 8. Perhaps the last words (which are repeated twice in order to mark the end of the Adhydya) should be written sam mayi ganidhvam, ‘live with me in harmony together.’ III ADHYAYA, 2 KANDIKA, 2, 217 ApuyAya III, Kawo1xa 1. 1. Now (follow) the five sacrifices : 2. The sacrifice to the Gods, the sacrifice to the Beings, the sacrifice to the Fathers, the sacrifice to Brahman, the sacrifice to men. 3. Here now, if he makes oblations over the (sacred) fire, this is the sacrifice to the Gods. If he makes Bali offerings, this is the sacrifice to the Beings. If he gives (Pizda offerings) to the Fathers, this is the sacrifice to the Fathers. If he studies (Vedic) texts, this is the sacrifice to Brahman. If he gives to men, this is the sacrifice to men. 4. These (five kinds of) sacrifices he should perform every day. KawpikA 2, 1. Now the rules how one should recite (the Vedic texts) for one’s self. , 2. He should go out of the village to the east or to the north, bathe in water, sip water on a clean spot, clad with the sacrificial cord; he should spread out, his garment being not wet, a great quantity of Darbha grass, the tufts of which are directed towards the east, and should sit down thereon with his face turned to the east, making a lap, putting together his hands in which he holds purifiers (i.e. Kusa blades), so that the right hand lies uppermost. 1, 1 seqq. Comp. Satapatha Brahmaza XI, 5, 6, 1 seqq. 218 ASVALAYANA-GRIHYA-SOTRA. It is understood (in the Sruti), ‘This is what Darbha grass is: it is the essence of waters and herbs. He thus makes the Brahman provided with essence.’ Looking at the point where heaven and earth touch each other, or shutting his eyes, or in whatever way he may deem himself apt (for reciting the Veda), thus adapting himself he should recite (the sacred texts) for himself. 3. The Vyahrztis preceded by (the syllable) Om (are pronounced first). 4. He (then) repeats the Savitri (Rig-veda III, 62, 10), (firstly) Pada by P&da, (then) hemistich by hemistich, thirdly the whole. KawoikA 3. 1. He then should recite for himself (the following texts, viz.) the Azkas, the Yagus, the Sdmans, the Atharvan and Angiras hymns, the Brahmazas, the Kalpa (Sdtras), the Gathds, the (texts in honour of kings and heroes, called) Ndrdsamsis, the Itihdsas and Pur4zas.
3KawoikA 3. 1. He then should recite for himself (the following texts, viz.) the Azkas, the Yagus, the Sdmans, the Atharvan and Angiras hymns, the Brahmazas, the Kalpa (Sdtras), the Gathds, the (texts in honour of kings and heroes, called) Ndrdsamsis, the Itihdsas and Pur4zas. 2. In that he recites the Azéas, he thereby satiates the gods with oblations of milk—in that (he recites) the Yagus, with oblations of ghee—the Sdmans, with oblations of honey—the Atharvan and Angiras hymns, with oblations of Soma—the Br&hmamas, Kalpas, Gathds, Nardsamzsis, Itihdsas and Purdmas, with oblations of ambrosia. 3,1. On this and the following paragraphs comp. chiefly Satapatha Brahmaza XI, 5, 6. Other enumerations, contained in the Veda itself, of the texts that were considered as forming the Veda or as attached to the body of the Veda, are found in the Satapatha Brahmana XIV, 5, 4, 10 (Sacred Books, XV, 111), and in the Khandogya Upanishad VII, 1 (Sacred Books, I, 109). III ADHYAYA, 4 KANDIKA, 2. 219 3. In that he recites the Azéas, rivers of milk flow, as a funeral oblation, to his Fathers. In that (he recites) the Yagus, rivers of ghee—the Sdmans, rivers of honey—the Atharvan and Angiras hymns, rivers of Soma—the Brahmazas, Kalpas, GAathas, NAardsamsis, Itihasas and Purdzas, rivers of ambrosia. 4. After he has recited (those texts) as far as he thinks fit, he should finish with the following (verse), ‘Adoration to Brahman! Adoration be to Agni! Adoration to the Earth! Adoration to the Herbs! Adoration to the Voice! Adoration to the Lord of the Voice! Adoration I bring to great Vishzu!’ KawpikA 4, 1. He satiates the deities: ‘ Pragdpati, Brahman, the Vedas, the gods, the Azshis, all metres, the word Om, the word Vasha/, the Vy4hr‘tis, the SAvitrt, the sacrifices, Heaven and Earth, the air, days and nights, the numbers, the Siddhas, the oceans, the rivers, the mountains, the fields, herbs, trees, Gandharvas and Apsaras, the snakes, the birds, the cows, the Sadhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end.’ 2. Then the Azshis: ‘ The (27shis) of the hundred (Azkas), the (Azshis) of the middle (Mazdalas), Grat- 4, 1. Comp. Sankhf4yana-Grzhya IV, 9. Ndarfyaza: ‘ Having finished (the Svadhydya) he satiates with water oblations these deities.’ Pragapati and the following words stand in the nominative; the verb to be supplied is trpyatu (tr7pyantu), ‘may he (they) satiate himself (themselves).’ 2. Sankh4yana-Grihya IV, 10. Sankh4yana has pavamanas, ‘the (Rishis) of the Pavamana hymns,’ but prag4th4A as Asvalayana has, and not as we should expect, pragatha. 220 ASVALAYANA-GRIHYA-SUTRA. samada, Visvamitra, Vamadeva, Atri, Bharadvaga, Vasish¢ha, the Pragathas, the Pavam4na hymns, the (Azshis) of the short hymns, and of the long hymns.’ 3. (Then) with the sacrificial cord suspended over the right shoulder :
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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