Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113. Srauta-sitra I, 1, 6. 7: yagfopavitt devakarm4mi karoti, praéinavitt pitryani, &c. The unity of the ritual of course means the unity of the two great domains of the Srauta and Grvhya ritual. 15. With regard to the twenty-one kinds of sacrifice compare, for instance, Gautama VIII, 18-20; Max Miller, Z.D.M.G. IX, p. lxxiii; Weber, Indische Studien, X, 326. The seven kinds of Pakayagfias are the Ash/ak4 sacrifices (see below, III, 12 seq.), the sacrifices offered at each Parvan (I, 3), the Sraddha (or funeral) sacrifices (IV, 1 seq.), the sacrifice of the Sravant full moon (IV, 15), of the Agrahfyant (IV, 17 seq.), of the Kaitri (IV, 19), and of the Asvayugt (IV,16). The seven Havis sacrifices (belonging, as is the case also with the third division of sacrifices, to the Srauta ritual) are the Agnyadheya, the Agnihotra, the sacrifices of the full and new moon, the Agrayana, the three Katurmfsya sacrifices, the Nirfdapasubandha, and the Sautr4mani. The seven kinds of Soma sacrifices (of which the more ancient texts mention only three or four samsth4s, see Weber, Indische Studien, IX, 120) are the Agnish/oma, the Atyagnish/oma, the Ukthya, the Shodasin, the Atiratra, the Aptoryama, 16 sANKHAYANA-GRIHYVA-SOTRA. 3. Learning, however, outweighs every (other qualification). 4. A learned one should not be passed over. 5. ‘The threefold (knowledge, viz. that) which refers to the deities, that which refers to the Atman, and that which refers to sacrifice, ‘(Handed down) in the Mantras and in the Brahmaza: this is called learning. 6. ‘A performer of the sacred rights, a man who has studied (the Veda), who is old in learning and devoted to austerities : ‘He who gives food (even) once to such (a Brah- mama), hunger will not befall that man any more. 7. ‘Whatsoever deity he may wish to satiate at any sacrifice, ‘ Destining it to that (deity) in his mind, he shall give (the food) to a person like that. 8. ‘An oblation deposited in a person like that will never miss its way to the deity; ‘Treasure of men, vessel of gods (in which they receive what is given to them) he is called.’ Kuanpa 38. 1. Now (follow) the ceremonies of the days of the new and full moon. He fasts. 2. In the morning, when the sun shines on the 8, 1. Most probably this rule should be divided into two Sftras, so that atha darsapfirzam4sau would stand as the heading of the chapter; comp. below, chap. 18, 1, atha Aaturthikarma; chap. 24,1, atha gAtakarma, &c. 2. ‘If this is expressly stated, the oblation is to be made in night-time ; for instance, at the Vastoshpatiya ceremony it is stated, “The tenth oblation of the Sthdlipdka, to Agni Svishfakrit at night” (see below, III, 4, 8).’ Ndaréyana. I ADHYAYA, 3 KHANDA, 4. 17 top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule.
2I ADHYAYA, 3 KHANDA, 4. 17 top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule. 3. With a genial mind, clean, on a pure, protected spot, having cooked a full, thin mess of rice, he offers that cooked oblation to the deities of the festivals of the new and full moon, distributing it in the due way. 4. In the oblations of cooked food the acts of taking (the intended oblation), of putting it down (near the fire), and of sprinkling it (with water) are performed with regard to the deities of the (respective) Mantras. 3. On vighana, which I have translated thin, see the note in the German edition, pp. 119 seq. The deities of the festivals of the new and full moon (i. e. of the rites which in the Srauta ritual correspond to that taught here) are, at the full moon, Agni and Agnishomau, at the new moon, Agni, Vishwu, and Indrégni, who are preceded in both cases by Agni and Soma as the deities of the two 4gyabhagas (see below, ch. 9, 7); and followed by Agni Svish/akr:t. For more detailed statements see Hillebrandt, Das altindische Neu- und Vollmondsopfer (Jena, 1879), pp. 102 seq. 4. For instance, the taking of the portion of food destined to Agni should be performed with the Mantra: Agnaye tva gushfam grthnfmi, &c. A number of ceremonies common to the Sthalipaka ritual and to the ordinary ritual of Agya oblations, such as the strewing of Kusa grass round the fire, the ceremonies regarding the Pavitras (strainers), &c., have to be supplied here from the Agya ritual given below (ch. 7 seq.); this may be looked upon as an argument in favour of our conjecture which will be stated in the preface (vol. ii of the Grshya-sfitras), that our text, as probably is the case also with the PAraskara-sftra, is based on an original, the opening sentences of which are preserved to us in Sankh. I, §, 1-5 =P4raskara I, 4, 1-5, so that the first chapters of Sankhayana, and among them the exposition of the festivals of the full and new moon, would have been prefixed to the original commencement of the text. [29] c 18 SANKHAYANA-GRIHYA-SOTRA. 5. And the rules about the portions to be cut off (from the sacrificial food, are valid). 6. But before the sacrifices of the new and full moon one should make offerings to the deities of the Anvarambhaztya ceremony. 7. The time for the new moon sacrifice is not elapsed until the full moon, nor that for the full moon sacrifice until the new moon. 8. And some say that the morning oblation may be made at the time of the evening oblation, in the case of danger. g. But the time is fixed, as at the Agnihotra an expiation has been prescribed for him who has neglected the time. 10. At the two daily oblations one should use as sacrificial food either rice or barley or grains. 11. In case these are not at hand, other (sorts of sacrificial food are) not prohibited. 12. Some say that if he uses grains, he should wash them.
310. At the two daily oblations one should use as sacrificial food either rice or barley or grains. 11. In case these are not at hand, other (sorts of sacrificial food are) not prohibited. 12. Some say that if he uses grains, he should wash them. 13. With the other (kinds of food) no such preparation takes place. 5. OntheavadanadharmA4s comp. Weber, Indische Studien, X, 95; Hillebrandt, Neu- und Vollmondsopfer, pp. 122 seqq. 6. The Anvarambhanty4-ishAi is the sacrifice taught in the Srauta texts which is to be performed before the sacrificer for the first time offers the Darsapfirnamiasa sacrifice. See Weber, Indische Studien, X, 330; Hillebrandt, loc. cit., p. 185. The deities of this ceremony are Agnivishvf, Sarasvati, and Sarasvat. 4. Comp. the expiatory sacrifice prescribed in the Parisish/a book, V, 4. 8. The text here passes over from the two monthly sacrifices to the two daily ones, which correspond to the Agnihotra of the Srauta ritual. - I ADHYAYA, 4 KHANDA, 2. 19 14. In the evening (he makes the oblation) to Agni, in the morning to Sfrya, 15. And after both silently to Pragdpati. 16. Some (say that) before the first oblation a piece of wood (is to be put on the fire). 17. The sprinkling with water as indicated (in the Srauta-siitra). Kuawpa 4, 1. When he has risen in the morning and has sipped water, let him daily repeat his recital. 2. (This consists of, or is accompanied by, the following texts:) the two verses, ‘To-day, god Savitar’ (Rig-veda V, 82, 4-5); the hymn, ‘Go away, Manasaspati’ (X, 164); the hymn, ‘ Right and truth’ (X, 190); the verses, ‘Look down, ye Adityas, to the end of the hymn (VIII, 47, 11-18); 14, 15. These are the same deities who are worshipped also at the Agnihotra. 17. Srauta-sftra IT, 6, 9-11. Comp. p. 120 of the German edition. 4,1. The Paddhati of Ramafandra understands svadhyayam adhfyfta as a prescription to perform the daily Brahmayagta(comp., for instance, Asvalayana-Grihya III, 2; Apastamba I, 11, 22 seq.), which consists in the recitation of portions of the Veda ; the hymns and verses stated in Sfttra 2 are, according to the same authority, to be repeated immediately after the recitation of the svadhy&ya (‘svadhy4yanantaram’). N4rayama, on the contrary, considers that the svadhy4ya prescribed in Stra 1 consists of those very hymns and verses which are indicated in the second Sftra. As to the Brahmayagfia, he says that the 4a at the end of the second Sftra may be referred to it (‘the word 4a means that texts procuring a long life, such as Rig-veda I, 89, should be murmured, or an injunction of the Brahmayagvia is intended’). At all events it is very difficult to believe that the recitation of the texts stated in this chapter should be quite independent from the daily Brahmayagfta, About the performance of the Brahmayagvia in our days comp. the note of Professor Buhler, Sacred Books of the East, vol. ii, p. 43. Cc 2 20 SANKHAYANA-GRIHYA-SCTRA.
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.
113. Srauta-sitra I, 1, 6. 7: yagfopavitt devakarm4mi karoti, praéinavitt pitryani, &c. The unity of the ritual of course means the unity of the two great domains of the Srauta and Grvhya ritual. 15. With regard to the twenty-one kinds of sacrifice compare, for instance, Gautama VIII, 18-20; Max Miller, Z.D.M.G. IX, p. lxxiii; Weber, Indische Studien, X, 326. The seven kinds of Pakayagfias are the Ash/ak4 sacrifices (see below, III, 12 seq.), the sacrifices offered at each Parvan (I, 3), the Sraddha (or funeral) sacrifices (IV, 1 seq.), the sacrifice of the Sravant full moon (IV, 15), of the Agrahfyant (IV, 17 seq.), of the Kaitri (IV, 19), and of the Asvayugt (IV,16). The seven Havis sacrifices (belonging, as is the case also with the third division of sacrifices, to the Srauta ritual) are the Agnyadheya, the Agnihotra, the sacrifices of the full and new moon, the Agrayana, the three Katurmfsya sacrifices, the Nirfdapasubandha, and the Sautr4mani. The seven kinds of Soma sacrifices (of which the more ancient texts mention only three or four samsth4s, see Weber, Indische Studien, IX, 120) are the Agnish/oma, the Atyagnish/oma, the Ukthya, the Shodasin, the Atiratra, the Aptoryama, 16 sANKHAYANA-GRIHYVA-SOTRA. 3. Learning, however, outweighs every (other qualification). 4. A learned one should not be passed over. 5. ‘The threefold (knowledge, viz. that) which refers to the deities, that which refers to the Atman, and that which refers to sacrifice, ‘(Handed down) in the Mantras and in the Brahmaza: this is called learning. 6. ‘A performer of the sacred rights, a man who has studied (the Veda), who is old in learning and devoted to austerities : ‘He who gives food (even) once to such (a Brah- mama), hunger will not befall that man any more. 7. ‘Whatsoever deity he may wish to satiate at any sacrifice, ‘ Destining it to that (deity) in his mind, he shall give (the food) to a person like that. 8. ‘An oblation deposited in a person like that will never miss its way to the deity; ‘Treasure of men, vessel of gods (in which they receive what is given to them) he is called.’ Kuanpa 38. 1. Now (follow) the ceremonies of the days of the new and full moon. He fasts. 2. In the morning, when the sun shines on the 8, 1. Most probably this rule should be divided into two Sftras, so that atha darsapfirzam4sau would stand as the heading of the chapter; comp. below, chap. 18, 1, atha Aaturthikarma; chap. 24,1, atha gAtakarma, &c. 2. ‘If this is expressly stated, the oblation is to be made in night-time ; for instance, at the Vastoshpatiya ceremony it is stated, “The tenth oblation of the Sthdlipdka, to Agni Svishfakrit at night” (see below, III, 4, 8).’ Ndaréyana. I ADHYAYA, 3 KHANDA, 4. 17 top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule.
2I ADHYAYA, 3 KHANDA, 4. 17 top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule. 3. With a genial mind, clean, on a pure, protected spot, having cooked a full, thin mess of rice, he offers that cooked oblation to the deities of the festivals of the new and full moon, distributing it in the due way. 4. In the oblations of cooked food the acts of taking (the intended oblation), of putting it down (near the fire), and of sprinkling it (with water) are performed with regard to the deities of the (respective) Mantras. 3. On vighana, which I have translated thin, see the note in the German edition, pp. 119 seq. The deities of the festivals of the new and full moon (i. e. of the rites which in the Srauta ritual correspond to that taught here) are, at the full moon, Agni and Agnishomau, at the new moon, Agni, Vishwu, and Indrégni, who are preceded in both cases by Agni and Soma as the deities of the two 4gyabhagas (see below, ch. 9, 7); and followed by Agni Svish/akr:t. For more detailed statements see Hillebrandt, Das altindische Neu- und Vollmondsopfer (Jena, 1879), pp. 102 seq. 4. For instance, the taking of the portion of food destined to Agni should be performed with the Mantra: Agnaye tva gushfam grthnfmi, &c. A number of ceremonies common to the Sthalipaka ritual and to the ordinary ritual of Agya oblations, such as the strewing of Kusa grass round the fire, the ceremonies regarding the Pavitras (strainers), &c., have to be supplied here from the Agya ritual given below (ch. 7 seq.); this may be looked upon as an argument in favour of our conjecture which will be stated in the preface (vol. ii of the Grshya-sfitras), that our text, as probably is the case also with the PAraskara-sftra, is based on an original, the opening sentences of which are preserved to us in Sankh. I, §, 1-5 =P4raskara I, 4, 1-5, so that the first chapters of Sankhayana, and among them the exposition of the festivals of the full and new moon, would have been prefixed to the original commencement of the text. [29] c 18 SANKHAYANA-GRIHYA-SOTRA. 5. And the rules about the portions to be cut off (from the sacrificial food, are valid). 6. But before the sacrifices of the new and full moon one should make offerings to the deities of the Anvarambhaztya ceremony. 7. The time for the new moon sacrifice is not elapsed until the full moon, nor that for the full moon sacrifice until the new moon. 8. And some say that the morning oblation may be made at the time of the evening oblation, in the case of danger. g. But the time is fixed, as at the Agnihotra an expiation has been prescribed for him who has neglected the time. 10. At the two daily oblations one should use as sacrificial food either rice or barley or grains. 11. In case these are not at hand, other (sorts of sacrificial food are) not prohibited. 12. Some say that if he uses grains, he should wash them.
310. At the two daily oblations one should use as sacrificial food either rice or barley or grains. 11. In case these are not at hand, other (sorts of sacrificial food are) not prohibited. 12. Some say that if he uses grains, he should wash them. 13. With the other (kinds of food) no such preparation takes place. 5. OntheavadanadharmA4s comp. Weber, Indische Studien, X, 95; Hillebrandt, Neu- und Vollmondsopfer, pp. 122 seqq. 6. The Anvarambhanty4-ishAi is the sacrifice taught in the Srauta texts which is to be performed before the sacrificer for the first time offers the Darsapfirnamiasa sacrifice. See Weber, Indische Studien, X, 330; Hillebrandt, loc. cit., p. 185. The deities of this ceremony are Agnivishvf, Sarasvati, and Sarasvat. 4. Comp. the expiatory sacrifice prescribed in the Parisish/a book, V, 4. 8. The text here passes over from the two monthly sacrifices to the two daily ones, which correspond to the Agnihotra of the Srauta ritual. - I ADHYAYA, 4 KHANDA, 2. 19 14. In the evening (he makes the oblation) to Agni, in the morning to Sfrya, 15. And after both silently to Pragdpati. 16. Some (say that) before the first oblation a piece of wood (is to be put on the fire). 17. The sprinkling with water as indicated (in the Srauta-siitra). Kuawpa 4, 1. When he has risen in the morning and has sipped water, let him daily repeat his recital. 2. (This consists of, or is accompanied by, the following texts:) the two verses, ‘To-day, god Savitar’ (Rig-veda V, 82, 4-5); the hymn, ‘Go away, Manasaspati’ (X, 164); the hymn, ‘ Right and truth’ (X, 190); the verses, ‘Look down, ye Adityas, to the end of the hymn (VIII, 47, 11-18); 14, 15. These are the same deities who are worshipped also at the Agnihotra. 17. Srauta-sftra IT, 6, 9-11. Comp. p. 120 of the German edition. 4,1. The Paddhati of Ramafandra understands svadhyayam adhfyfta as a prescription to perform the daily Brahmayagta(comp., for instance, Asvalayana-Grihya III, 2; Apastamba I, 11, 22 seq.), which consists in the recitation of portions of the Veda ; the hymns and verses stated in Sfttra 2 are, according to the same authority, to be repeated immediately after the recitation of the svadhy&ya (‘svadhy4yanantaram’). N4rayama, on the contrary, considers that the svadhy4ya prescribed in Stra 1 consists of those very hymns and verses which are indicated in the second Sftra. As to the Brahmayagfia, he says that the 4a at the end of the second Sftra may be referred to it (‘the word 4a means that texts procuring a long life, such as Rig-veda I, 89, should be murmured, or an injunction of the Brahmayagvia is intended’). At all events it is very difficult to believe that the recitation of the texts stated in this chapter should be quite independent from the daily Brahmayagfta, About the performance of the Brahmayagvia in our days comp. the note of Professor Buhler, Sacred Books of the East, vol. ii, p. 43. Cc 2 20 SANKHAYANA-GRIHYA-SCTRA.
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.
No commentary for this page.