Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1365, 399, ed. Aufrecht). 17, 18. According to Narayana the subject is the king. III ADHYAYA, I2 KANDIKA, 20. 235 19. ‘ Where the arrows fly’ (I. 1. v. 17)—this (verse) he should murmur while they are fighting. 20. Or he should teach (the king the texts mentioned). Or he should teach (the king). End of the Third Adhy4ya. 19. Here the subject is the Purohita. 236 AsvaLAYANA-GRIHYA-SOTRA. ApuyAdya IV, KaworxA 1. 1. If disease befalls one who has set up the (sacred Srauta) fires, he should leave his home (and go away) to the eastern, or northern, or north-eastern direction. 2. ‘ The sacred fires are fond of the village’—thus it is said. 3. Longing for it, desirous of returning to the village they might restore him to health—thus it is understood (in the Sruti). 4. Being restored to health, he should offer a Soma sacrifice, or an animal sacrifice, or an ordinary sacrifice, and take his dwelling (again in the village). 5. Or without such a sacrifice. 6. If he dies, one should have a piece of ground dug up to the south-east or to the south-west— 7. Ata place which is inclined towards the south or towards the south-east. 8. According to some (teachers), inclined towards south-west. g. (The piece of ground dug up should be) of the length of a man with upraised arms, 10. Of the breadth of one Vy4ma (fathom), 1, 1. Comp. Srauta-sitra VI, 9, 1. The funeral rites according to the Grzhya-sfitras have been treated of by Prof. Max Miller, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. ix. 3. Le. longing for the village. I here differ from Prof. Stenzler’s translation, ‘Indem sie, um nach dem Dorfe zu kommen, ihm Gutes wiinschen.’ Prof. Stenzler here follows Narayana, who has the following note, gramam 4gantum iféhantoxgnaya enam ahitagnim asamsante, ayam agado bhaved iti. 4. Comp. Srauta-sfitra VI, 9, 7. 5. Srauta-sfitra VI, 10, 1. IV ADHYAYA, 2 KANDIKA, I. 237 11. Of the depth of one Vitasti (span). 12. The cemetery should be free from all sides. 13. It should be fertile in herbs. 14. But plants with thorns and with milky. juice, &c., as stated above. 15. From which the waters flow off to all sides: this is a characteristic required for the cemetery (smasana) where the body is to be burned. 16. ‘They cut off (from the dead body) the hair, the beard, the hairs of the body, and the nails ’"— this has been stated above. 17. (They should provide) plenty of sacrificial grass and of butter. 18. They here pour clarified butter into curds. 19. This is the ‘sprinkled butter’ used for the Fathers (i.e. Manes). KawnpikA 2. 1. (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction.
218. They here pour clarified butter into curds. 19. This is the ‘sprinkled butter’ used for the Fathers (i.e. Manes). KawnpikA 2. 1. (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction. 12, N&rayaza: By the word smas&na (cemetery) two different smasanas are designated here, because below (Sfitra 15) a distinction is added (to the word smas4na), in the words, ‘ This is a characteristic required for the smasdna where the body is to be burned.’ Thus the place where the body is burned, and the place where the gathered bones are deposited, both are called smasdna. 14. See above, II, 7, 5 15. See the note on Sfttra 12. 16. See the Srauta-sfitra VI, 10, 2 17. Dvigulpham barhir fgyaz% ka. Narayana explains dvigulpha by prabhftta. Comp. bahulatrzza, Katy4yana XXV, 7, 15. 18. ‘Here’ means, at a ceremony directed to the Manes. Narfyana, 2, 1. In the direction stated above, chap. 1, 6. 238 AsVALAYANA-GRIHYA-SOTRA. 2. After them aged persons forming an odd number, men and women not going together, (carry) the dead body. 3. Some (say) that (the dead body should be carried) in a cart with a seat, drawn by cows. 4. (Some prescribe) a she-animal for covering (the dead body with its limbs) : 5. A cow, 6. Or a she-goat of one colour. 7. Some (take) a black one. 8. They tie (a rope) to its left fore-foot and lead it behind (the dead body). g. Then follow the relations (of the dead person), wearing their sacrificial cords below (round their body), with the hair-locks untied, the older ones first, the younger ones last. 10. When they have thus arrived at the place, the performer (of the rites) walks three times round the spot with his left side turned towards it, and with a Sami branch sprinkles water on it, with (the verse), ‘Go away, withdraw, and depart from here’ (Rig-veda X, 14, 9). 11. To the south-east, on an elevated corner (of that place), he places the Ahavantya fire, 12. To the north-west the Garhapatya fire, 13. To the south-west the Dakshiva fire. 14. After that a person that knows (how to do it), piles up between the fires a pile of fuel. 4. See chap. 3, 20-25. 1o. Kartodakena (i.e. karté udakena) is evidently the right reading, not gartodakena. 12, 13. The words, ‘on an elevated corner’ (Stra 11) have to be supplied. 14. As to the pronoun enam, which refers, with an irregular IV ADHYAYA, 2 KANDIKA, 22. 239 15. After sacrificial grass and a black antelope’s skin with the hair outside has been spread out there, they place the dead body thereon, which they have carried so as to pass by the GArhapatya fire on its north-side, turning its head towards the Ahavantya. 16. To the north (of the body they place) the wife (of the deceased), 17. And a bow for a Kshatriya.
316. To the north (of the body they place) the wife (of the deceased), 17. And a bow for a Kshatriya. 18. Her brother-in-law, being a representative of her husband, or a pupil (of her husband), or an aged servant, should cause her to rise (from that place) with (the verse), ‘ Arise, O wife, to the world of life’ (Rig-veda X, 18, 8). 19. The performer (of the rites) should murmur (that verse), if a Sddra (makes her rise from the pile), 20. With (the verse), ‘ Taking the bow out of the hand of the deceased’ (Rig-veda X, 18, 9), (he takes away) the bow. 21. It has been stated (what is to be done) in case a Sidra (should perform this act). 22. Having bent the bow, he should, before the piling up (of the things mentioned below, which are put on the dead body) is done, break it to pieces, and throw it (on the pile). construction, to the dead person, comp. Satapatha Brahmama XII, 5) 2, 7- 16. The wife is made to lie down on the pile. 18. Possibly the words devaraf and patisthanfyaZ refer to two different persons, so that we should have to translate, ‘Her brother-in-law, (or some other) representative of her husband, &c.’ 19. This refers to the case of the aged servant. The word for which we have put Sfdra here and in Sftra 21, is vr7shala. 22. See Sfitra 19. 240 AsvALAYANA-GRIHYA-SOTRA. KawoikA 38. 1. He should then put the following (sacrificial) implements (on the dead body). 2. Into the right hand the (spoon called) Guha. 3. Into the left the (other spoon called) Upabhv7t. 4. On his right side the (wooden sacrificial sword called) Sphya, on his left (side) the Agnihotrahavant (i.e. the ladle with which the Agnihotra oblations are sacrificed). 5. On his chest the (big sacrificial ladle called) Dhruv4. On his head the dishes. On his teeth the pressing-stones. 6. On the two sides of his nose the two (smaller sacrificial ladles called) Sruvas. 7. Or, if there is only one (Sruva), breaking it (in two pieces). 8. On his two ears the two Prdsitraharazas (i. e. the vessels into which the portion of the sacrificial food belonging to the Brahman is put). g. Or, if there is only one (Prasitraharaza), breaking it (in two pieces). 10. On his belly the (vessel called) P&trt, 11. And the cup into which the cut-off portions (of the sacrificial food) are put. 12. On his secret parts the (staff called) SamyéA. 13. On his thighs the two kindling woods. 3, 1. On the different implements mentioned in the following S(itras, comp. Prof. Max Miiller’s paper in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. ix, pp. vii seqq. ; Ixxviii seqq. 8. On the Prasitra and the Prdsitraharazas, comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 119 (with note 6), 120, 131. IV ADHYAYA, 3 KANDIKA, 23. 241. 14. On his legs the mortar and the pestle. 15. On his feet the two baskets. 16. Or, if there is only one (basket), tearing it (in two pieces).
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.
1365, 399, ed. Aufrecht). 17, 18. According to Narayana the subject is the king. III ADHYAYA, I2 KANDIKA, 20. 235 19. ‘ Where the arrows fly’ (I. 1. v. 17)—this (verse) he should murmur while they are fighting. 20. Or he should teach (the king the texts mentioned). Or he should teach (the king). End of the Third Adhy4ya. 19. Here the subject is the Purohita. 236 AsvaLAYANA-GRIHYA-SOTRA. ApuyAdya IV, KaworxA 1. 1. If disease befalls one who has set up the (sacred Srauta) fires, he should leave his home (and go away) to the eastern, or northern, or north-eastern direction. 2. ‘ The sacred fires are fond of the village’—thus it is said. 3. Longing for it, desirous of returning to the village they might restore him to health—thus it is understood (in the Sruti). 4. Being restored to health, he should offer a Soma sacrifice, or an animal sacrifice, or an ordinary sacrifice, and take his dwelling (again in the village). 5. Or without such a sacrifice. 6. If he dies, one should have a piece of ground dug up to the south-east or to the south-west— 7. Ata place which is inclined towards the south or towards the south-east. 8. According to some (teachers), inclined towards south-west. g. (The piece of ground dug up should be) of the length of a man with upraised arms, 10. Of the breadth of one Vy4ma (fathom), 1, 1. Comp. Srauta-sitra VI, 9, 1. The funeral rites according to the Grzhya-sfitras have been treated of by Prof. Max Miller, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. ix. 3. Le. longing for the village. I here differ from Prof. Stenzler’s translation, ‘Indem sie, um nach dem Dorfe zu kommen, ihm Gutes wiinschen.’ Prof. Stenzler here follows Narayana, who has the following note, gramam 4gantum iféhantoxgnaya enam ahitagnim asamsante, ayam agado bhaved iti. 4. Comp. Srauta-sfitra VI, 9, 7. 5. Srauta-sfitra VI, 10, 1. IV ADHYAYA, 2 KANDIKA, I. 237 11. Of the depth of one Vitasti (span). 12. The cemetery should be free from all sides. 13. It should be fertile in herbs. 14. But plants with thorns and with milky. juice, &c., as stated above. 15. From which the waters flow off to all sides: this is a characteristic required for the cemetery (smasana) where the body is to be burned. 16. ‘They cut off (from the dead body) the hair, the beard, the hairs of the body, and the nails ’"— this has been stated above. 17. (They should provide) plenty of sacrificial grass and of butter. 18. They here pour clarified butter into curds. 19. This is the ‘sprinkled butter’ used for the Fathers (i.e. Manes). KawnpikA 2. 1. (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction.
218. They here pour clarified butter into curds. 19. This is the ‘sprinkled butter’ used for the Fathers (i.e. Manes). KawnpikA 2. 1. (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction. 12, N&rayaza: By the word smas&na (cemetery) two different smasanas are designated here, because below (Sfitra 15) a distinction is added (to the word smas4na), in the words, ‘ This is a characteristic required for the smasdna where the body is to be burned.’ Thus the place where the body is burned, and the place where the gathered bones are deposited, both are called smasdna. 14. See above, II, 7, 5 15. See the note on Sfttra 12. 16. See the Srauta-sfitra VI, 10, 2 17. Dvigulpham barhir fgyaz% ka. Narayana explains dvigulpha by prabhftta. Comp. bahulatrzza, Katy4yana XXV, 7, 15. 18. ‘Here’ means, at a ceremony directed to the Manes. Narfyana, 2, 1. In the direction stated above, chap. 1, 6. 238 AsVALAYANA-GRIHYA-SOTRA. 2. After them aged persons forming an odd number, men and women not going together, (carry) the dead body. 3. Some (say) that (the dead body should be carried) in a cart with a seat, drawn by cows. 4. (Some prescribe) a she-animal for covering (the dead body with its limbs) : 5. A cow, 6. Or a she-goat of one colour. 7. Some (take) a black one. 8. They tie (a rope) to its left fore-foot and lead it behind (the dead body). g. Then follow the relations (of the dead person), wearing their sacrificial cords below (round their body), with the hair-locks untied, the older ones first, the younger ones last. 10. When they have thus arrived at the place, the performer (of the rites) walks three times round the spot with his left side turned towards it, and with a Sami branch sprinkles water on it, with (the verse), ‘Go away, withdraw, and depart from here’ (Rig-veda X, 14, 9). 11. To the south-east, on an elevated corner (of that place), he places the Ahavantya fire, 12. To the north-west the Garhapatya fire, 13. To the south-west the Dakshiva fire. 14. After that a person that knows (how to do it), piles up between the fires a pile of fuel. 4. See chap. 3, 20-25. 1o. Kartodakena (i.e. karté udakena) is evidently the right reading, not gartodakena. 12, 13. The words, ‘on an elevated corner’ (Stra 11) have to be supplied. 14. As to the pronoun enam, which refers, with an irregular IV ADHYAYA, 2 KANDIKA, 22. 239 15. After sacrificial grass and a black antelope’s skin with the hair outside has been spread out there, they place the dead body thereon, which they have carried so as to pass by the GArhapatya fire on its north-side, turning its head towards the Ahavantya. 16. To the north (of the body they place) the wife (of the deceased), 17. And a bow for a Kshatriya.
316. To the north (of the body they place) the wife (of the deceased), 17. And a bow for a Kshatriya. 18. Her brother-in-law, being a representative of her husband, or a pupil (of her husband), or an aged servant, should cause her to rise (from that place) with (the verse), ‘ Arise, O wife, to the world of life’ (Rig-veda X, 18, 8). 19. The performer (of the rites) should murmur (that verse), if a Sddra (makes her rise from the pile), 20. With (the verse), ‘ Taking the bow out of the hand of the deceased’ (Rig-veda X, 18, 9), (he takes away) the bow. 21. It has been stated (what is to be done) in case a Sidra (should perform this act). 22. Having bent the bow, he should, before the piling up (of the things mentioned below, which are put on the dead body) is done, break it to pieces, and throw it (on the pile). construction, to the dead person, comp. Satapatha Brahmama XII, 5) 2, 7- 16. The wife is made to lie down on the pile. 18. Possibly the words devaraf and patisthanfyaZ refer to two different persons, so that we should have to translate, ‘Her brother-in-law, (or some other) representative of her husband, &c.’ 19. This refers to the case of the aged servant. The word for which we have put Sfdra here and in Sftra 21, is vr7shala. 22. See Sfitra 19. 240 AsvALAYANA-GRIHYA-SOTRA. KawoikA 38. 1. He should then put the following (sacrificial) implements (on the dead body). 2. Into the right hand the (spoon called) Guha. 3. Into the left the (other spoon called) Upabhv7t. 4. On his right side the (wooden sacrificial sword called) Sphya, on his left (side) the Agnihotrahavant (i.e. the ladle with which the Agnihotra oblations are sacrificed). 5. On his chest the (big sacrificial ladle called) Dhruv4. On his head the dishes. On his teeth the pressing-stones. 6. On the two sides of his nose the two (smaller sacrificial ladles called) Sruvas. 7. Or, if there is only one (Sruva), breaking it (in two pieces). 8. On his two ears the two Prdsitraharazas (i. e. the vessels into which the portion of the sacrificial food belonging to the Brahman is put). g. Or, if there is only one (Prasitraharaza), breaking it (in two pieces). 10. On his belly the (vessel called) P&trt, 11. And the cup into which the cut-off portions (of the sacrificial food) are put. 12. On his secret parts the (staff called) SamyéA. 13. On his thighs the two kindling woods. 3, 1. On the different implements mentioned in the following S(itras, comp. Prof. Max Miiller’s paper in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. ix, pp. vii seqq. ; Ixxviii seqq. 8. On the Prasitra and the Prdsitraharazas, comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 119 (with note 6), 120, 131. IV ADHYAYA, 3 KANDIKA, 23. 241. 14. On his legs the mortar and the pestle. 15. On his feet the two baskets. 16. Or, if there is only one (basket), tearing it (in two pieces).
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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