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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Or with (the verse), ‘Whosoever, O king, be it a companion or a friend’ (Rig-veda II, 28, ro). 7. When he has sneezed, yawned, seen a disagreeable sight, smelt a bad smell, when his eye palpitates, and when he hears noises in his ears, he should murmur, ‘ Well-eyed may I become with my eyes, well-vigoured with my face, well-hearing with my ears. May will and insight dwell in me!’ 8. If he has gone to a wife to whom he ought not to go, or if he has performed a sacrifice for a person for whom he ought not to do so, or has eaten forbidden food, or accepted what he ought not to accept, or pushed against a piled-up (fire altar) or 8. Narayana is evidently wrong in explaining kaityam yipan ka by agnikayanastham yipam (which is not, as Prof. Stenzler takes it, der Opferpfahl auf einem Bestattungsplatze). Comp. Gobhila III, 3, 34; Grzhya-samgraha-parisish/a II, 4. I have translated the second verse in Sftra 8, as if the text had kalpantaém. The MSS. give kalpatam. Atharva-veda VII, 67 has kalpayantam. III ADHYAYA, 7 KANDIKA, 3. 225 against a sacrificial post, he should sacrifice two Agya oblations with (the verses), ‘May my faculties return into me, may life return, may prosperity return; may my goods return to me; may the divine power return into me. Svaha! ‘These fires that are stationed on the (altars called) Dhishzy4s, may they be here in good order, each on its right place. (Agni) Vaisvanara, grown strong, the standard of immortality, may he govern my mind in my heart. Sv4ha!’ g. Or (he may sacrifice) two pieces of wood, 10. Or murmur (the same two verses without any oblation). KawnpikA 7, 1. If the sun sets while he is sleeping without being sick, he should spend the rest of the night keeping silence, without sitting down, and should worship the sun (when it rises) with the five (verses), ‘The light, O sun, by which thou destroyest darkness’ (Rig-veda X, 37, 4 seq.). 2. If (the sun) rises (while he is sleeping without being sick), being fatigued without having done any work, or having done work that is not becoming, he should keep silence, &c., as before, and perform his worship (to the sun) with the following four (verses, Rig-veda X, 37, 9 seq.). 3. Invested with the sacrificial cord, constantly fulfilling the prescribed duties regarding the use of 7, 2. Perhaps we should correct the text, akarmasrantam anabhirfipexa karman4 v4 vagyata iti, &c. 3 seq. See SankhAyana-Grehya II, 9. There the same word anvashf/amadesa occurs. [29] Q 226 ASVALAYANA-GRIHYA-SOTRA. water, he should perform the Sandhya (or twilight devotion), observing silence. 4. In the evening he should, turning his face to the north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), murmur the SAvitrt, (beginning) when the sun is half set, until the stars appear. 5. In the same way in the morning— 6. Standing, with his face turned to the east, until the disk (of the sun) appears.
25. In the same way in the morning— 6. Standing, with his face turned to the east, until the disk (of the sun) appears. 7. If a dove flies against his house or towards it, he should sacrifice with (the hymn), ‘O gods, the dove’ (Rig-veda X, 165), verse by verse, or should murmur (that hymn). 8. ‘We have thee, O Lord of the path’ (Rig-veda VI, 53)—if he is going out for doing some business. 9. ‘Bring us together, Pfshan, with a knowing one’ (Rig-veda VI, 54)—if he wishes to find something lost, or if he has strayed. 10. ‘Journey over the ways, Pdshan’ (Rig-veda I, 42)—if he is going out on a long or dangerous way. KawpikA 8, 1. Now when returning (home from his teacher) he should get the following things, viz. a jewel (to be tied round the neck), two ear-rings, a pair of garments, a parasol, a pair of shoes, a staff, a wreath, (pounded seed of the Karaziga fruit) for rubbing with, ointment, eye salve, a turban; (all that) for himself and for the teacher. 9. Mf/ha may either mean, ‘ having lost his way,’ or ‘ bewildered in his mind.” N&rayana prefers the latter explanation (‘ pragahinah’). III ADHYAYA, 8 KANDIKA, IO. 227 2. If he cannot get it for both, only for the teacher. 3. He then should get a piece of wood of a tree which is sacrificially pure, in a north-eastern direction— 4. Sappy (wood) if he wishes for the enjoyment of food, or for prosperity, or for splendour ; dry (wood), if for holy lustre, 5. (Wood) which is both (sappy and dry, in its different parts), if (he wishes) for both. 6. Having put the piece of wood on high, and having given a cow and food to the Brahmamas, he should perform the ceremony of shaving the beard. 7. He should alter the texts so that they refer to himself. 8. With Ekaklttaka (he should perform the rubbing). 9. Having washed himself with lukewarm water, and having put on two (new) garments which have not yet been washed, with (the verse), ‘Garments with fat splendour you put on, (Mitra and Varuza)’ (Rig-veda I, 152, 1), he should anoint his eyes with (the words), ‘The sharpness of the stone art thou; protect my eye.’ 10. With (the words), ‘ The sharpness of the stone 8, 6. ‘On high’ means ‘not on the ground’ (Naréyama). On the gaudanikam karma (the shaving of the beard), comp. above, Adhy4ya I, Kandiké 18. The word ‘ceremony’ would mean here, according to Narayaza, that he should perform the rite alone, ‘’ without observing such prescriptions as stated above, I, 18, 7. 4. Thus, instead of ‘ Herb! protect him!’ (I, 17, 8) he is to say, ‘Herb! protect me!’ and so on. 8. Ekaklitaka is, according to Narayana and the Prayogaratna, the seed of such a Karafiga fruit (Pongamia Glabra, Vent.) which contains only one grain of seed. Such grains are pounded before he rubs himself therewith. Q2 228 ASVALAYANA-GRIHYA-SOTRA, art thou; protect my ear’—he should tie on the two ear-rings. 11. After having salved his two hands with ointment, a Brahmaza should salve his head first,
3Such grains are pounded before he rubs himself therewith. Q2 228 ASVALAYANA-GRIHYA-SOTRA, art thou; protect my ear’—he should tie on the two ear-rings. 11. After having salved his two hands with ointment, a Brahmaza should salve his head first, 12. A R4ganya his two arms, 13. A Vaisya the belly, 14. A woman her secret parts, 15. Persons who gain their livelihood by running, their thighs. 16. With (the formula), ‘Free from pain art thou, free from pain may I become’—he should put on the wreath. 17. Not (such a wreath) which is called m4la. 18. If they call it m4l4, he should cause them to call it srag. 19. With (the formula), ‘The standing-places of the gods are you; protect me from all sides’—he steps into the shoes, and with (the formula), ‘The heaven's covering art thou ’"—he takes the parasol. 20. With (the formula), ‘Reed thou art; from the tree thou descendest; protect me from all sides '—(he takes) a staff of reed. 21. Having with the hymn ‘Giving life’ tied the jewel to his neck and arranged the turban (on his head), he should standing put the piece of wood (on the fire). 21. On the hymn beginning with the words ‘Giving life,’ see Prof. Stenzler’s note on this Stra. Its first verse is identical with . Vagasaneyi Samhita XXXIV, 50 (comp. also Sankhayana-Grrhya III, 1, 7), and so are most ofits verses found in that Samhita or in the Atharva-veda; the whole of it occurs among the Rig-veda Khilas (vol. vi, p. 25, 2-12). III ADHYAYA, 9 KANDIKA, 3. 229 KawpikA 9. 1. (He says), ‘Memory and reproach and knowledge, faith, and wisdom as the fifth, what is sacrificed, and what is given, and what is studied, and what is done, truth, learning, vow— ‘The vow which belongs to Agni together with Indra, with Prag4pati, with the zshis, with the royal ones among the Azshis, with the Fathers, with the royal ones among the Fathers, with the human beings, with the royal ones among the human beings, with shine, over-shine, after-shine, counter-shine, with gods and men, with Gandharvas and Apsaras, with wild animals and domestic animals,—the vow, belonging to my own self, dwelling in my own self, that is my universal vow. Hereby, O Agni, I become addicted to the universal vow. Svaha!’ 2. With (the hymn), ‘Mine, Agni, be vigour’ (Rig-veda X, 128, 1), verse by verse, he should put pieces of wood (on the fire). 3. He should pass that night at a place where they will do honour to him. 9, 1. ‘My memory and my non-memory, that is my double vow ”—in this way the twelve (parts of which the first section of the Mantra consists) should be recited.’ N&ardyanza. I think the commentator is wrong here, and that section should rather be recited as it is given in the text without any alteration; it forms a regular Sloka. AgneA instead of Agne is a conjecture of Prof. Stenzler, which I have adopted.
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.
1Or with (the verse), ‘Whosoever, O king, be it a companion or a friend’ (Rig-veda II, 28, ro). 7. When he has sneezed, yawned, seen a disagreeable sight, smelt a bad smell, when his eye palpitates, and when he hears noises in his ears, he should murmur, ‘ Well-eyed may I become with my eyes, well-vigoured with my face, well-hearing with my ears. May will and insight dwell in me!’ 8. If he has gone to a wife to whom he ought not to go, or if he has performed a sacrifice for a person for whom he ought not to do so, or has eaten forbidden food, or accepted what he ought not to accept, or pushed against a piled-up (fire altar) or 8. Narayana is evidently wrong in explaining kaityam yipan ka by agnikayanastham yipam (which is not, as Prof. Stenzler takes it, der Opferpfahl auf einem Bestattungsplatze). Comp. Gobhila III, 3, 34; Grzhya-samgraha-parisish/a II, 4. I have translated the second verse in Sftra 8, as if the text had kalpantaém. The MSS. give kalpatam. Atharva-veda VII, 67 has kalpayantam. III ADHYAYA, 7 KANDIKA, 3. 225 against a sacrificial post, he should sacrifice two Agya oblations with (the verses), ‘May my faculties return into me, may life return, may prosperity return; may my goods return to me; may the divine power return into me. Svaha! ‘These fires that are stationed on the (altars called) Dhishzy4s, may they be here in good order, each on its right place. (Agni) Vaisvanara, grown strong, the standard of immortality, may he govern my mind in my heart. Sv4ha!’ g. Or (he may sacrifice) two pieces of wood, 10. Or murmur (the same two verses without any oblation). KawnpikA 7, 1. If the sun sets while he is sleeping without being sick, he should spend the rest of the night keeping silence, without sitting down, and should worship the sun (when it rises) with the five (verses), ‘The light, O sun, by which thou destroyest darkness’ (Rig-veda X, 37, 4 seq.). 2. If (the sun) rises (while he is sleeping without being sick), being fatigued without having done any work, or having done work that is not becoming, he should keep silence, &c., as before, and perform his worship (to the sun) with the following four (verses, Rig-veda X, 37, 9 seq.). 3. Invested with the sacrificial cord, constantly fulfilling the prescribed duties regarding the use of 7, 2. Perhaps we should correct the text, akarmasrantam anabhirfipexa karman4 v4 vagyata iti, &c. 3 seq. See SankhAyana-Grehya II, 9. There the same word anvashf/amadesa occurs. [29] Q 226 ASVALAYANA-GRIHYA-SOTRA. water, he should perform the Sandhya (or twilight devotion), observing silence. 4. In the evening he should, turning his face to the north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), murmur the SAvitrt, (beginning) when the sun is half set, until the stars appear. 5. In the same way in the morning— 6. Standing, with his face turned to the east, until the disk (of the sun) appears.
25. In the same way in the morning— 6. Standing, with his face turned to the east, until the disk (of the sun) appears. 7. If a dove flies against his house or towards it, he should sacrifice with (the hymn), ‘O gods, the dove’ (Rig-veda X, 165), verse by verse, or should murmur (that hymn). 8. ‘We have thee, O Lord of the path’ (Rig-veda VI, 53)—if he is going out for doing some business. 9. ‘Bring us together, Pfshan, with a knowing one’ (Rig-veda VI, 54)—if he wishes to find something lost, or if he has strayed. 10. ‘Journey over the ways, Pdshan’ (Rig-veda I, 42)—if he is going out on a long or dangerous way. KawpikA 8, 1. Now when returning (home from his teacher) he should get the following things, viz. a jewel (to be tied round the neck), two ear-rings, a pair of garments, a parasol, a pair of shoes, a staff, a wreath, (pounded seed of the Karaziga fruit) for rubbing with, ointment, eye salve, a turban; (all that) for himself and for the teacher. 9. Mf/ha may either mean, ‘ having lost his way,’ or ‘ bewildered in his mind.” N&rayana prefers the latter explanation (‘ pragahinah’). III ADHYAYA, 8 KANDIKA, IO. 227 2. If he cannot get it for both, only for the teacher. 3. He then should get a piece of wood of a tree which is sacrificially pure, in a north-eastern direction— 4. Sappy (wood) if he wishes for the enjoyment of food, or for prosperity, or for splendour ; dry (wood), if for holy lustre, 5. (Wood) which is both (sappy and dry, in its different parts), if (he wishes) for both. 6. Having put the piece of wood on high, and having given a cow and food to the Brahmamas, he should perform the ceremony of shaving the beard. 7. He should alter the texts so that they refer to himself. 8. With Ekaklttaka (he should perform the rubbing). 9. Having washed himself with lukewarm water, and having put on two (new) garments which have not yet been washed, with (the verse), ‘Garments with fat splendour you put on, (Mitra and Varuza)’ (Rig-veda I, 152, 1), he should anoint his eyes with (the words), ‘The sharpness of the stone art thou; protect my eye.’ 10. With (the words), ‘ The sharpness of the stone 8, 6. ‘On high’ means ‘not on the ground’ (Naréyama). On the gaudanikam karma (the shaving of the beard), comp. above, Adhy4ya I, Kandiké 18. The word ‘ceremony’ would mean here, according to Narayaza, that he should perform the rite alone, ‘’ without observing such prescriptions as stated above, I, 18, 7. 4. Thus, instead of ‘ Herb! protect him!’ (I, 17, 8) he is to say, ‘Herb! protect me!’ and so on. 8. Ekaklitaka is, according to Narayana and the Prayogaratna, the seed of such a Karafiga fruit (Pongamia Glabra, Vent.) which contains only one grain of seed. Such grains are pounded before he rubs himself therewith. Q2 228 ASVALAYANA-GRIHYA-SOTRA, art thou; protect my ear’—he should tie on the two ear-rings. 11. After having salved his two hands with ointment, a Brahmaza should salve his head first,
3Such grains are pounded before he rubs himself therewith. Q2 228 ASVALAYANA-GRIHYA-SOTRA, art thou; protect my ear’—he should tie on the two ear-rings. 11. After having salved his two hands with ointment, a Brahmaza should salve his head first, 12. A R4ganya his two arms, 13. A Vaisya the belly, 14. A woman her secret parts, 15. Persons who gain their livelihood by running, their thighs. 16. With (the formula), ‘Free from pain art thou, free from pain may I become’—he should put on the wreath. 17. Not (such a wreath) which is called m4la. 18. If they call it m4l4, he should cause them to call it srag. 19. With (the formula), ‘The standing-places of the gods are you; protect me from all sides’—he steps into the shoes, and with (the formula), ‘The heaven's covering art thou ’"—he takes the parasol. 20. With (the formula), ‘Reed thou art; from the tree thou descendest; protect me from all sides '—(he takes) a staff of reed. 21. Having with the hymn ‘Giving life’ tied the jewel to his neck and arranged the turban (on his head), he should standing put the piece of wood (on the fire). 21. On the hymn beginning with the words ‘Giving life,’ see Prof. Stenzler’s note on this Stra. Its first verse is identical with . Vagasaneyi Samhita XXXIV, 50 (comp. also Sankhayana-Grrhya III, 1, 7), and so are most ofits verses found in that Samhita or in the Atharva-veda; the whole of it occurs among the Rig-veda Khilas (vol. vi, p. 25, 2-12). III ADHYAYA, 9 KANDIKA, 3. 229 KawpikA 9. 1. (He says), ‘Memory and reproach and knowledge, faith, and wisdom as the fifth, what is sacrificed, and what is given, and what is studied, and what is done, truth, learning, vow— ‘The vow which belongs to Agni together with Indra, with Prag4pati, with the zshis, with the royal ones among the Azshis, with the Fathers, with the royal ones among the Fathers, with the human beings, with the royal ones among the human beings, with shine, over-shine, after-shine, counter-shine, with gods and men, with Gandharvas and Apsaras, with wild animals and domestic animals,—the vow, belonging to my own self, dwelling in my own self, that is my universal vow. Hereby, O Agni, I become addicted to the universal vow. Svaha!’ 2. With (the hymn), ‘Mine, Agni, be vigour’ (Rig-veda X, 128, 1), verse by verse, he should put pieces of wood (on the fire). 3. He should pass that night at a place where they will do honour to him. 9, 1. ‘My memory and my non-memory, that is my double vow ”—in this way the twelve (parts of which the first section of the Mantra consists) should be recited.’ N&ardyanza. I think the commentator is wrong here, and that section should rather be recited as it is given in the text without any alteration; it forms a regular Sloka. AgneA instead of Agne is a conjecture of Prof. Stenzler, which I have adopted.
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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