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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1220 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 : 4. ‘Sumantu, Gaimini, Vaisampayana, Paila, the Sfitras, the Bhdshyas, the Bharata, the Mah4bhfrata, the teachers of law, Gananti, Bahavi, Gargya, Gautama, SAkalya, Babhravya, Mazdavya, Mazdikeya, Gargi Vaékaknavi, Vadav4 Pratitheyi, Sulabha Maitreyi, Kahola Kaushitaka, Mahakaushitaka, Paingya, Mahapaingya, Suyag#ia Sankhd4yana, Aitareya, Mahaitareya, the Sakala (text), the Bashkala (text), SugAtavaktra, Audavahi, Mahaudavahi, Saugami, Saunaka, Asvalayana—and whatsoever other teachers there are, may they all satiate themselves.’ 5. After he has satiated the Fathers man by man, and has returned to his house, what he gives (then), that is the sacrificial fee. 6. And it is also understood (in the Sruti), ‘May he be standing, walking, sitting, or lying, (the texts belonging to) whatsoever sacrifice he repeats, that sacrifice indeed he has offered.’ 7. It is understood (in the Sruti), ‘ Regarding this (SvAdhydaya) there are two cases in which the study (of the sacred texts) is forbidden: when he is impure himself, and when the place is.’ 4. The names from Kahola Kaushitaki down to Asvalayana stand in the accusative; tarpaydmi, ‘I satiate N. N.’ is to be supplied. 5. Narayamza: ‘He satiates his father, grandfather, and greatgrandfather, and goes to his house. What he then gives, for instance, food offered to guests, or given as alms (to religious beggars), is considered as the sacrificial fee for the Brahmayagiia.’ 6. Comp. Satapatha Brahmaza XI, 5, 7, 3. 4. III ADHYAYA, 5 KANDIKA, 7. 221 KawoikA 5, 1. Now (follows) the Adhydyopakarama (i.e. the ceremony by which the annual course of study is opened) ; 2. When the herbs appear, (when the moon stands in conjunction) with Sravaza, in the Sravaza month, 3. Or on the fifth (Tithi of that month), under (the Nakshatra) Hasta. 4. Having sacrificed the two Agya portions, he should offer Agya oblations (to the following deities, viz.) SAvitrt, Brahman, Belief, Insight, Wisdom, Memory, Sadasaspati, Anumati, the metres, and the Rishis. 5. He then sacrifices grains with curds (with the following texts) : 6. ‘I praise Agni the Purohita’—this one verse (Rig-veda I, 1, 1), 7. ‘ The Kushumbhaka (mungoose ?) has said it’— ‘If thou criest, O bird, announce luck to us’—‘ Sung by Gamadagni’—‘In thy abode the whole world rests’
25. He then sacrifices grains with curds (with the following texts) : 6. ‘I praise Agni the Purohita’—this one verse (Rig-veda I, 1, 1), 7. ‘ The Kushumbhaka (mungoose ?) has said it’— ‘If thou criest, O bird, announce luck to us’—‘ Sung by Gamadagni’—‘In thy abode the whole world rests’ 5, 2,3. Perhaps the division of these Sitras should be altered, so that sravazasya would belong to Sfitra 2. In this case we should have to translate, ‘2. When the herbs appear, (on a day on which the moon stands in conjunction) with Sravaza. 3. Or on the fifth (Tithi) of the Sravaza month, under (the Nakshatra) Hasta.’ Comp. stavanasya paf#kamim, Par. II, 10, 2. If we count the month beginning with the bright fortnight, and assume that the full moon day of SrAvama falls, as the name of the month implies, on Sravana, the fifth Tithi of that month will fall indeed on Hasta. Comp. on the dates of the Upakaraza, Prof. Weber’s remarks, Die vedischen Nachrichten von den Naxatra II, 322, and on the special symbolical signification of the Nakshatra Sravava in this connection, my note on Sankhfyana IV, 5, 2. 4. On the two Agya portions, comp. above, I, 3, 5; 10, 13 seqq. 4. Comp. Sankhayana IV, 5,8. The verses with which the oblations are performed, are the first and last verses of each Mandala. 222 _ ASVALAYANA-GRIHYA-SOTRA. —‘ Come to our sacrifice, O you that are worthy of sacrifice, with care’—‘ Whosoever, be he ours, be he alien ’—* Look on, look about’—‘ Come here, Agni, the Maruts’ friend ’—‘ The oblation, O king, cooked for thee ’—each time two verses ; 8. ‘ United is your will’ (Rig-veda X, 191, 4)— this one verse ; 9. ‘That blessing and bliss we choose ’—this one verse. 10. When he intends to study (the Veda together with pupils), he should, while the pupils take hold of him, sacrifice to those deities, and sacrifice to (Agni) Svishéakvzt, and partake of the grains with curds; then (follows) the ‘ cleaning.’ 11. Sitting down to the west of the fire on Darbha grass, the tufts of which are directed towards the east, he should put Darbha blades into a water-pot, and making a Brahméfgali (i.e. joining his hands as a sign of veneration for the Brahman), he should murmur (the following texts): 12, The Vyahvztis preceded by (the syllable) Om {stand first); (these) and the SAvitrt he should repeat three times and then recite the beginning of the Veda. g. This is the last verse of the Azk-Samhitd in the Bashkala Sakha. See my note on Sankhayana IV, 5, 9.
3g. This is the last verse of the Azk-Samhitd in the Bashkala Sakha. See my note on Sankhayana IV, 5, 9. 10. The expression, ‘ Those deities’ would, according to Nar4yana, refer not only to the deities stated in Sfitra 4, but also to the deities of the first and last verses of the Mandalas (Sfitras 6 seqq.). On the grains with curds, comp. Sitra 5. The technical sense of the ‘cleaning’ is explained in the Srauta-sitra I, 8, 2; comp. Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 130, note 1. The sacrificer covers his joined hands with the Kusa grass spread out round the fire, and has water sprinkled on them. 11. On the term brahmafgali, comp. Manu I, 71. IlI ADHYAYA, 6 KANDIKA, I. , 223 13. In the same way at the Utsarga (i.e. at the ceremony performed at the end of the term of Vedic study). 14. He should study six months. 15. One who has performed the SamA4vartana (should live during that time) according to the regulations for BrahmaZérins. 16. The others according to the rules. 17. Some say that he should have intercourse with his wife. 18. That (is a practice) sacred to Pragdpati. 19. This (Up&karava) they call varshika (i.e. belonging to the rainy season). 20. On the middle Ashéaka they offer food to those deities, and descend into water. 21. They satiate those same deities (with water oblations), 22. (And besides) the Afdryas, the Aishis, and the Fathers. 23. This is the Utsargana. KawnpikA 6. 1. Instead of the KAmya ceremonies (i.e. the ceremonies, prescribed in the Srauta-s(tra, by which 15. On the Sam4vartana, see below, chap. 8 seq. The restrictions referred to consist in the interdiction of eating honey and meat, of having sexual intercourse, of sleeping in a bedstead and in the day-time, &c. N&rAyana. 16. Le. the Brahmafarins. 17. I.e. one who has performed the Samévartana. 20. After the six months (Sfitra 14) have elapsed, on the Ash/aka of Magha. 23. Or Utsarga, see Sfitra 13. 6, 1. N&rayana divides this Sftra into two: 1. atha kimyanam sthane kamy4h; 2. daravah. 224 ASVALAYANA-GRIHYA-SOTRA, special wishes are attained, oblations of) boiled (rice) grains, for the attainment of those wishes, (should be made by the Gvzhya sacrificer). 2. He attains (thereby) those same wishes. 3. For a person that is sick, or suffering, or affected with consumption, a mess of boiled (rice) grains in six oblations (should he offered)— 4. With this (hymn), ‘I loosen thee by sacrificial food, that thou mayst live’ (Rig-veda X, 161). 5. If he has seen a bad dream, he should worship the sun with the two verses, ‘ To-day, god Savitrz’ (Rig-veda V, 82, 4, 5), and with the five verses, ‘What bad dreams there are among the cows’ (Rigveda VIII, 47, 14 seqq.), 6. Or with (the verse), ‘Whosoever, O king, be it a companion or a friend’ (Rig-veda II, 28, ro).
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.
1220 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 : 4. ‘Sumantu, Gaimini, Vaisampayana, Paila, the Sfitras, the Bhdshyas, the Bharata, the Mah4bhfrata, the teachers of law, Gananti, Bahavi, Gargya, Gautama, SAkalya, Babhravya, Mazdavya, Mazdikeya, Gargi Vaékaknavi, Vadav4 Pratitheyi, Sulabha Maitreyi, Kahola Kaushitaka, Mahakaushitaka, Paingya, Mahapaingya, Suyag#ia Sankhd4yana, Aitareya, Mahaitareya, the Sakala (text), the Bashkala (text), SugAtavaktra, Audavahi, Mahaudavahi, Saugami, Saunaka, Asvalayana—and whatsoever other teachers there are, may they all satiate themselves.’ 5. After he has satiated the Fathers man by man, and has returned to his house, what he gives (then), that is the sacrificial fee. 6. And it is also understood (in the Sruti), ‘May he be standing, walking, sitting, or lying, (the texts belonging to) whatsoever sacrifice he repeats, that sacrifice indeed he has offered.’ 7. It is understood (in the Sruti), ‘ Regarding this (SvAdhydaya) there are two cases in which the study (of the sacred texts) is forbidden: when he is impure himself, and when the place is.’ 4. The names from Kahola Kaushitaki down to Asvalayana stand in the accusative; tarpaydmi, ‘I satiate N. N.’ is to be supplied. 5. Narayamza: ‘He satiates his father, grandfather, and greatgrandfather, and goes to his house. What he then gives, for instance, food offered to guests, or given as alms (to religious beggars), is considered as the sacrificial fee for the Brahmayagiia.’ 6. Comp. Satapatha Brahmaza XI, 5, 7, 3. 4. III ADHYAYA, 5 KANDIKA, 7. 221 KawoikA 5, 1. Now (follows) the Adhydyopakarama (i.e. the ceremony by which the annual course of study is opened) ; 2. When the herbs appear, (when the moon stands in conjunction) with Sravaza, in the Sravaza month, 3. Or on the fifth (Tithi of that month), under (the Nakshatra) Hasta. 4. Having sacrificed the two Agya portions, he should offer Agya oblations (to the following deities, viz.) SAvitrt, Brahman, Belief, Insight, Wisdom, Memory, Sadasaspati, Anumati, the metres, and the Rishis. 5. He then sacrifices grains with curds (with the following texts) : 6. ‘I praise Agni the Purohita’—this one verse (Rig-veda I, 1, 1), 7. ‘ The Kushumbhaka (mungoose ?) has said it’— ‘If thou criest, O bird, announce luck to us’—‘ Sung by Gamadagni’—‘In thy abode the whole world rests’
25. He then sacrifices grains with curds (with the following texts) : 6. ‘I praise Agni the Purohita’—this one verse (Rig-veda I, 1, 1), 7. ‘ The Kushumbhaka (mungoose ?) has said it’— ‘If thou criest, O bird, announce luck to us’—‘ Sung by Gamadagni’—‘In thy abode the whole world rests’ 5, 2,3. Perhaps the division of these Sitras should be altered, so that sravazasya would belong to Sfitra 2. In this case we should have to translate, ‘2. When the herbs appear, (on a day on which the moon stands in conjunction) with Sravaza. 3. Or on the fifth (Tithi) of the Sravaza month, under (the Nakshatra) Hasta.’ Comp. stavanasya paf#kamim, Par. II, 10, 2. If we count the month beginning with the bright fortnight, and assume that the full moon day of SrAvama falls, as the name of the month implies, on Sravana, the fifth Tithi of that month will fall indeed on Hasta. Comp. on the dates of the Upakaraza, Prof. Weber’s remarks, Die vedischen Nachrichten von den Naxatra II, 322, and on the special symbolical signification of the Nakshatra Sravava in this connection, my note on Sankhfyana IV, 5, 2. 4. On the two Agya portions, comp. above, I, 3, 5; 10, 13 seqq. 4. Comp. Sankhayana IV, 5,8. The verses with which the oblations are performed, are the first and last verses of each Mandala. 222 _ ASVALAYANA-GRIHYA-SOTRA. —‘ Come to our sacrifice, O you that are worthy of sacrifice, with care’—‘ Whosoever, be he ours, be he alien ’—* Look on, look about’—‘ Come here, Agni, the Maruts’ friend ’—‘ The oblation, O king, cooked for thee ’—each time two verses ; 8. ‘ United is your will’ (Rig-veda X, 191, 4)— this one verse ; 9. ‘That blessing and bliss we choose ’—this one verse. 10. When he intends to study (the Veda together with pupils), he should, while the pupils take hold of him, sacrifice to those deities, and sacrifice to (Agni) Svishéakvzt, and partake of the grains with curds; then (follows) the ‘ cleaning.’ 11. Sitting down to the west of the fire on Darbha grass, the tufts of which are directed towards the east, he should put Darbha blades into a water-pot, and making a Brahméfgali (i.e. joining his hands as a sign of veneration for the Brahman), he should murmur (the following texts): 12, The Vyahvztis preceded by (the syllable) Om {stand first); (these) and the SAvitrt he should repeat three times and then recite the beginning of the Veda. g. This is the last verse of the Azk-Samhitd in the Bashkala Sakha. See my note on Sankhayana IV, 5, 9.
3g. This is the last verse of the Azk-Samhitd in the Bashkala Sakha. See my note on Sankhayana IV, 5, 9. 10. The expression, ‘ Those deities’ would, according to Nar4yana, refer not only to the deities stated in Sfitra 4, but also to the deities of the first and last verses of the Mandalas (Sfitras 6 seqq.). On the grains with curds, comp. Sitra 5. The technical sense of the ‘cleaning’ is explained in the Srauta-sitra I, 8, 2; comp. Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 130, note 1. The sacrificer covers his joined hands with the Kusa grass spread out round the fire, and has water sprinkled on them. 11. On the term brahmafgali, comp. Manu I, 71. IlI ADHYAYA, 6 KANDIKA, I. , 223 13. In the same way at the Utsarga (i.e. at the ceremony performed at the end of the term of Vedic study). 14. He should study six months. 15. One who has performed the SamA4vartana (should live during that time) according to the regulations for BrahmaZérins. 16. The others according to the rules. 17. Some say that he should have intercourse with his wife. 18. That (is a practice) sacred to Pragdpati. 19. This (Up&karava) they call varshika (i.e. belonging to the rainy season). 20. On the middle Ashéaka they offer food to those deities, and descend into water. 21. They satiate those same deities (with water oblations), 22. (And besides) the Afdryas, the Aishis, and the Fathers. 23. This is the Utsargana. KawnpikA 6. 1. Instead of the KAmya ceremonies (i.e. the ceremonies, prescribed in the Srauta-s(tra, by which 15. On the Sam4vartana, see below, chap. 8 seq. The restrictions referred to consist in the interdiction of eating honey and meat, of having sexual intercourse, of sleeping in a bedstead and in the day-time, &c. N&rAyana. 16. Le. the Brahmafarins. 17. I.e. one who has performed the Samévartana. 20. After the six months (Sfitra 14) have elapsed, on the Ash/aka of Magha. 23. Or Utsarga, see Sfitra 13. 6, 1. N&rayana divides this Sftra into two: 1. atha kimyanam sthane kamy4h; 2. daravah. 224 ASVALAYANA-GRIHYA-SOTRA, special wishes are attained, oblations of) boiled (rice) grains, for the attainment of those wishes, (should be made by the Gvzhya sacrificer). 2. He attains (thereby) those same wishes. 3. For a person that is sick, or suffering, or affected with consumption, a mess of boiled (rice) grains in six oblations (should he offered)— 4. With this (hymn), ‘I loosen thee by sacrificial food, that thou mayst live’ (Rig-veda X, 161). 5. If he has seen a bad dream, he should worship the sun with the two verses, ‘ To-day, god Savitrz’ (Rig-veda V, 82, 4, 5), and with the five verses, ‘What bad dreams there are among the cows’ (Rigveda VIII, 47, 14 seqq.), 6. Or with (the verse), ‘Whosoever, O king, be it a companion or a friend’ (Rig-veda II, 28, ro).
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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