Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On 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). 17. Those (of the implements) which have a hollow (into which liquids can be poured), are filled with sprinkled butter. 18. The son (of the deceased person) should take the under and the upper mill-stone for himself. 19. And the implements made of copper, iron, and earthenware. 20. Taking out the omentum of the she-animal he should cover therewith the head and the mouth (of the dead person) with the verse, ‘ Put on the armour (which will protect thee) against Agni, by (that which comes from) the cows’ (Rig-veda X, 16, 7). 21. Taking out the kidneys (of the animal) he should lay them into the hands (of the dead body) with the verse, ‘ Escape the two hounds, the sons of Saram4’ (Rig-veda X, 14, 10), the right (kidney) into the right (hand), the left into the left. 22. The heart (of the animal he puts) on the heart (of the deceased). 23. And two lumps (of flour or rice), according to some (teachers). s 17. Narayana explains 4sekanavanti by bilavanti. On prishad4gya (‘sprinkled butter’) comp. the two last Sfitras of the first chapter. 19. The statement in Satapatha Brahmana XII, 5, 2, 14 is somewhat different. 20. Anustaramy& vapfm. See chap. 2, 4. 23. N&rayana states that these lumps are not put, as one would be inclined to believe, on the heart, but into the hands of the deceased. Sfitra 24 shows that this interpretation is correct. {29] R 242 AsVALAYANA-GRIHYA-SOTRA. 24. (Only) if there are no kidneys, according to some (teachers). 25. Having distributed the whole (animal), limb by limb (placing its different limbs on the corresponding limbs of the deceased), and having covered it with its hide, he recites, when the Praztta water is carried forward, (the verse), ‘ Agni, do not overturn this cup’ (Rig-veda X, 16, 8). 26. Bending his left knee he should sacrifice Agya oblations into the Dakshiza fire with (the formulas), ‘To Agni svahA! To Kama svaéh4! To the world svah4! To Anumati svaha!’ 27. A fifth (oblation) on the chest of the deceased with (the formula), ‘From this one verily thou hast been born. May he now be born out of thee, N. N.! To the heaven-world svahé !’ KawpikA 4. 1. He gives order, ‘ Light the fires together.’ 2. If the Ahavantya fire reaches (the body) first, he should know, ‘It has reached him in the heavenworld. He will live there in prosperity, and so will this one, i. e. his son, in this world.’ 3. If the GArhapatya fire reaches (the body) first, he should know, ‘It has reached him in the airworld. He will live there in prosperity, and so will this one, i. e. his son, in this world.’ 24. I.e. if there is no Anustaravf animal, which is considered as optional (see chap. 2, 4). 25. Comp. Katyayana XXV, 7, 35.
2He will live there in prosperity, and so will this one, i. e. his son, in this world.’ 24. I.e. if there is no Anustaravf animal, which is considered as optional (see chap. 2, 4). 25. Comp. Katyayana XXV, 7, 35. 24. He who is born out of the deceased, is Agni. See Satapatha Brahmana II, 3, 3, 5; and also XII, 5, 2, 15. 4, 2. Satapatha Brihmaza XII, 5, 2, 10. 3. Satapatha Brahmama 1. 1. § 9. IV ADHYAYA, 4 KANDIKA, IO, 243 4. If the Dakshiza fire reaches (the body) first, he should know, ‘ It has reached him in the world of men. He will live there in prosperity, and so will this one, i. e. his son, in this world.’ 5. If (the three fires) reach (the body) in the same moment, they say that this signifies the highest luck, 6. While (the body) is burning, he recites over it the same texts, ‘Go on, go on, on the ancient paths’ (Rig-veda X, 14, 7). 7. Being burnt by a person who knows this, he goes to the heaven-world together with the smoke (of the funeral pile)—thus it is understood (in the Sruti). 8. To the north-east of the Ahavantya fire he should have a knee-deep pit dug and should have an Avaké, i.e. (the water-plant called) Sipéla put down into it. From that (pit) he (i. e. the deceased) goes out and together with the smoke he goes up to the heaven-world—thus it is understood (in the Sruti). 9. After he has recited (the verse), ‘ These living ones have separated from the dead’ (Rig-veda X, 18, 3), they turn round from right to left and go away without looking back. 10. When they have come to a place where standing water is, having once (plunged into it and) emerged 4. Satapatha Brahmama 1. 1. § 11. 5. Satapatha Brahmana 1. 1. § 12. 6. ‘The same texts’ means that the texts indicated in the Srauta-s(itra VI, 10, 19 (twenty-four verses taken from the hymns X, 14, 16, 17, 18, 154) have to be recited. 8. Comp. above, II, 8, 14. ro. ‘All the Samanodaka relations (see Manu V, 60), men and women, should pour out one handful of water each. Pronouncing R2 244 AsVALAYANA-GRIHYA-SOTRA. from it, they pour out one handful (of water), pronounce the Gotra name and the proper name (of the deceased), go out (of the water), put on other garments, wring out (the old garments) once, lay them away with their skirts to the north, and sit down until the stars appear. 11. Or they may enter (their houses), when still (a part) of the sun-disk is seen, 12. The younger ones first, the older ones last. 13. When they have come to the houses, they touch a stone, the fire, cow’s dung, fried barley, sesamum seeds, and water. 14. Let them not cook food during that night. 15. Letthem subsist on bought or ready-made food. 16. Let them eat no saline food for three nights. 17. Let them optionally for twelve nights avoid the distribution of gifts and the study (of Vedic texts), if one of the chief Gurus (has died). 18. Ten days after (the death of) Sapisdas,
315. Letthem subsist on bought or ready-made food. 16. Let them eat no saline food for three nights. 17. Let them optionally for twelve nights avoid the distribution of gifts and the study (of Vedic texts), if one of the chief Gurus (has died). 18. Ten days after (the death of) Sapisdas, the Gotra name and the proper name of the deceased, saying, for instance, “‘ Devadatta, belonging to the Gotra of the Kasyapas, this water is for thee!’’—they sprinkle it out, with southward-turned faces.’ Narayawa. 12. Possibly praviseyuA (they should enter) belongs to this Sfitra. In Prof. Stenzler’s edition and in the commentary of Narayana it is taken as belonging to Sfitra 11. 15. Vasish‘ha IV, 15. N4&rdyana here observes, ‘Some authorities omit this Sftra.’ 17. ‘Father and mother and the teacher who, after having performed the Upanayana for him, has taught him the whole Veda, are the chief Gurus. When these have died, they should avoid giving gifts and studying the Veda either for twelve nights, or for ten nights, this rule standing in correlation with the following one.’ N4rayana. 18. The Sapizda relationship is generally defined as the relationship within six degrees, though the statements in the different IV ADHYAYA, 5 KANDIKA, 4. 245 19. And of a Guru who is no Sapizda, 20. And of unmarried female relations. 21. Three nights after(the death of) other teachers, 22. And of a relation who is no Sapizda, 3. And of married female relations, 24. Of a child that has no teeth, 25. And of a dead-born child. 26. One day, after (the death of) a fellow-pupil, 27. And of a Srotriya of the same village. KawpikA 5, 1. The gathering (of the bones is performed) after the tenth (Tithi from the death), (on a Tithi) with an odd number, of the dark fortnight, under a single Nakshatra. 2. A man into a male urn without special marks, a woman into a female one without special marks. 3. Aged persons of an odd number, not men and women together (gather the bones). 4. The performer of the ceremony walks three times round the spot with his left side turned towards texts do not exactly agree. See Apastamba II, 15, 2; Manu V, 60; Gautama XIV, 13 (with Prof. Biihler’s note, Sacred Books, vol. ii, p. 247, &c.). 21. Comp. Sfitras 17, 19. 5, 1. Narayana (comp. the Asvalayana-Grthya-Parisish/a III, 7) understands this Sftra in a different way. ‘After the tenth Tithi of the dark fortnight, on a Tithi with an odd number, i.e. on the eleventh, thirteenth, or fifteenth.’ The single Nakshatras are those the name of which does not denote two Nakshatras (as, for instance, the two Ash4dh4s). Comp. K4ty.-Sraut. XXV, 8,1; Manu V, 59. 2. Ums, with or without protuberances like female breasts, are considered as female or male accordingly. 3. See chap. 2, 2. 4. Comp. chap. 2, 10. 246 AsVALAYANA-GRIHYA-SOTRA. it, and sprinkles on it with a Sami branch milk mixed with water, with the verse, ‘O cool one, O thou that art full of coolness’ (Rig-veda X, 16, 14).
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.
1On 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). 17. Those (of the implements) which have a hollow (into which liquids can be poured), are filled with sprinkled butter. 18. The son (of the deceased person) should take the under and the upper mill-stone for himself. 19. And the implements made of copper, iron, and earthenware. 20. Taking out the omentum of the she-animal he should cover therewith the head and the mouth (of the dead person) with the verse, ‘ Put on the armour (which will protect thee) against Agni, by (that which comes from) the cows’ (Rig-veda X, 16, 7). 21. Taking out the kidneys (of the animal) he should lay them into the hands (of the dead body) with the verse, ‘ Escape the two hounds, the sons of Saram4’ (Rig-veda X, 14, 10), the right (kidney) into the right (hand), the left into the left. 22. The heart (of the animal he puts) on the heart (of the deceased). 23. And two lumps (of flour or rice), according to some (teachers). s 17. Narayana explains 4sekanavanti by bilavanti. On prishad4gya (‘sprinkled butter’) comp. the two last Sfitras of the first chapter. 19. The statement in Satapatha Brahmana XII, 5, 2, 14 is somewhat different. 20. Anustaramy& vapfm. See chap. 2, 4. 23. N&rayana states that these lumps are not put, as one would be inclined to believe, on the heart, but into the hands of the deceased. Sfitra 24 shows that this interpretation is correct. {29] R 242 AsVALAYANA-GRIHYA-SOTRA. 24. (Only) if there are no kidneys, according to some (teachers). 25. Having distributed the whole (animal), limb by limb (placing its different limbs on the corresponding limbs of the deceased), and having covered it with its hide, he recites, when the Praztta water is carried forward, (the verse), ‘ Agni, do not overturn this cup’ (Rig-veda X, 16, 8). 26. Bending his left knee he should sacrifice Agya oblations into the Dakshiza fire with (the formulas), ‘To Agni svahA! To Kama svaéh4! To the world svah4! To Anumati svaha!’ 27. A fifth (oblation) on the chest of the deceased with (the formula), ‘From this one verily thou hast been born. May he now be born out of thee, N. N.! To the heaven-world svahé !’ KawpikA 4. 1. He gives order, ‘ Light the fires together.’ 2. If the Ahavantya fire reaches (the body) first, he should know, ‘It has reached him in the heavenworld. He will live there in prosperity, and so will this one, i. e. his son, in this world.’ 3. If the GArhapatya fire reaches (the body) first, he should know, ‘It has reached him in the airworld. He will live there in prosperity, and so will this one, i. e. his son, in this world.’ 24. I.e. if there is no Anustaravf animal, which is considered as optional (see chap. 2, 4). 25. Comp. Katyayana XXV, 7, 35.
2He will live there in prosperity, and so will this one, i. e. his son, in this world.’ 24. I.e. if there is no Anustaravf animal, which is considered as optional (see chap. 2, 4). 25. Comp. Katyayana XXV, 7, 35. 24. He who is born out of the deceased, is Agni. See Satapatha Brahmana II, 3, 3, 5; and also XII, 5, 2, 15. 4, 2. Satapatha Brihmaza XII, 5, 2, 10. 3. Satapatha Brahmama 1. 1. § 9. IV ADHYAYA, 4 KANDIKA, IO, 243 4. If the Dakshiza fire reaches (the body) first, he should know, ‘ It has reached him in the world of men. He will live there in prosperity, and so will this one, i. e. his son, in this world.’ 5. If (the three fires) reach (the body) in the same moment, they say that this signifies the highest luck, 6. While (the body) is burning, he recites over it the same texts, ‘Go on, go on, on the ancient paths’ (Rig-veda X, 14, 7). 7. Being burnt by a person who knows this, he goes to the heaven-world together with the smoke (of the funeral pile)—thus it is understood (in the Sruti). 8. To the north-east of the Ahavantya fire he should have a knee-deep pit dug and should have an Avaké, i.e. (the water-plant called) Sipéla put down into it. From that (pit) he (i. e. the deceased) goes out and together with the smoke he goes up to the heaven-world—thus it is understood (in the Sruti). 9. After he has recited (the verse), ‘ These living ones have separated from the dead’ (Rig-veda X, 18, 3), they turn round from right to left and go away without looking back. 10. When they have come to a place where standing water is, having once (plunged into it and) emerged 4. Satapatha Brahmama 1. 1. § 11. 5. Satapatha Brahmana 1. 1. § 12. 6. ‘The same texts’ means that the texts indicated in the Srauta-s(itra VI, 10, 19 (twenty-four verses taken from the hymns X, 14, 16, 17, 18, 154) have to be recited. 8. Comp. above, II, 8, 14. ro. ‘All the Samanodaka relations (see Manu V, 60), men and women, should pour out one handful of water each. Pronouncing R2 244 AsVALAYANA-GRIHYA-SOTRA. from it, they pour out one handful (of water), pronounce the Gotra name and the proper name (of the deceased), go out (of the water), put on other garments, wring out (the old garments) once, lay them away with their skirts to the north, and sit down until the stars appear. 11. Or they may enter (their houses), when still (a part) of the sun-disk is seen, 12. The younger ones first, the older ones last. 13. When they have come to the houses, they touch a stone, the fire, cow’s dung, fried barley, sesamum seeds, and water. 14. Let them not cook food during that night. 15. Letthem subsist on bought or ready-made food. 16. Let them eat no saline food for three nights. 17. Let them optionally for twelve nights avoid the distribution of gifts and the study (of Vedic texts), if one of the chief Gurus (has died). 18. Ten days after (the death of) Sapisdas,
315. Letthem subsist on bought or ready-made food. 16. Let them eat no saline food for three nights. 17. Let them optionally for twelve nights avoid the distribution of gifts and the study (of Vedic texts), if one of the chief Gurus (has died). 18. Ten days after (the death of) Sapisdas, the Gotra name and the proper name of the deceased, saying, for instance, “‘ Devadatta, belonging to the Gotra of the Kasyapas, this water is for thee!’’—they sprinkle it out, with southward-turned faces.’ Narayawa. 12. Possibly praviseyuA (they should enter) belongs to this Sfitra. In Prof. Stenzler’s edition and in the commentary of Narayana it is taken as belonging to Sfitra 11. 15. Vasish‘ha IV, 15. N4&rdyana here observes, ‘Some authorities omit this Sftra.’ 17. ‘Father and mother and the teacher who, after having performed the Upanayana for him, has taught him the whole Veda, are the chief Gurus. When these have died, they should avoid giving gifts and studying the Veda either for twelve nights, or for ten nights, this rule standing in correlation with the following one.’ N4rayana. 18. The Sapizda relationship is generally defined as the relationship within six degrees, though the statements in the different IV ADHYAYA, 5 KANDIKA, 4. 245 19. And of a Guru who is no Sapizda, 20. And of unmarried female relations. 21. Three nights after(the death of) other teachers, 22. And of a relation who is no Sapizda, 3. And of married female relations, 24. Of a child that has no teeth, 25. And of a dead-born child. 26. One day, after (the death of) a fellow-pupil, 27. And of a Srotriya of the same village. KawpikA 5, 1. The gathering (of the bones is performed) after the tenth (Tithi from the death), (on a Tithi) with an odd number, of the dark fortnight, under a single Nakshatra. 2. A man into a male urn without special marks, a woman into a female one without special marks. 3. Aged persons of an odd number, not men and women together (gather the bones). 4. The performer of the ceremony walks three times round the spot with his left side turned towards texts do not exactly agree. See Apastamba II, 15, 2; Manu V, 60; Gautama XIV, 13 (with Prof. Biihler’s note, Sacred Books, vol. ii, p. 247, &c.). 21. Comp. Sfitras 17, 19. 5, 1. Narayana (comp. the Asvalayana-Grthya-Parisish/a III, 7) understands this Sftra in a different way. ‘After the tenth Tithi of the dark fortnight, on a Tithi with an odd number, i.e. on the eleventh, thirteenth, or fifteenth.’ The single Nakshatras are those the name of which does not denote two Nakshatras (as, for instance, the two Ash4dh4s). Comp. K4ty.-Sraut. XXV, 8,1; Manu V, 59. 2. Ums, with or without protuberances like female breasts, are considered as female or male accordingly. 3. See chap. 2, 2. 4. Comp. chap. 2, 10. 246 AsVALAYANA-GRIHYA-SOTRA. it, and sprinkles on it with a Sami branch milk mixed with water, with the verse, ‘O cool one, O thou that art full of coolness’ (Rig-veda X, 16, 14).
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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