Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. 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). 5. With the thumb and the fourth finger they should put each single bone (into the urn) without making a noise, 6. The feet first, the head last. 7. Having well gathered them and purified them with a winnowing basket, they should put (the urn) into a pit, at a place where the waters from the different sides do not flow together, except rain water, with (the verse), ‘Go to thy mother Earth there’ (Rig-veda X, 18, 10). 8. With the following (verse) he should throw earth (into the pit). 9. After he has done so, (he should repeat) the following (verse). 10. Having covered (the urn) with a lid with (the verse), ‘I fasten to thee’ (Rig-veda X, 18, 13), they then should go away without looking back, should bathe in water, and perform a Srdddha for the deceased. Kawoika 6. 1. They who have lost a Guru by death, or are afflicted by other misfortune, should perform on the new-moon day an expiatory ceremony. 2. Before sunrise they should carry their fire 7. Narayana explains pavana by sfirpa. He says that the ‘performer’ (kartrz’) repeats this and the following texts. to, ‘They should give a Sraiddha to the deceased exclusively, according to the Ekoddishéa rite.’ Narayana. 6, 2. According to Narayana the fire means here not the sacred domestic fire, but a common kitchen fire. I doubt whether the IV ADHYAYA, 6 KANDIKA, 5. 247 together with its ashes and with its receptacle to the south with the half-verse, ‘I send far away the fleshdevouring Agni’ (Rig-veda X, 16, 9). 3. Having thrown that (fire) down at a place where four roads meet or somewhere else, they walk round it three times, turning their left sides towards it, beating their left thighs with their left hands. 4. They then should return home without looking back, bathe in water, have their hair, their beards the hair of their bodies, and their nails cut, and furnish themselves with new jars, pots, vessels for rinsing the mouth, wreathed with garlands of Sami flowers, with fuel of Samf wood, with two pieces of Sami wood for kindling fire, and with branches to be laid round the fire, with bull’s dung and a bull’s hide, fresh butter, a stone, and as many bunches of Kusa grass as there are young women (in the house). 5. At the time of the Agni(-hotra) he should kindle fire with the hemistich, ‘Here may this other ° GAtavedas’ (Rig-veda X, 16, 9). commentator is right. The ceremonies described in the following Sfitras seem to point rather to a renewal of the sacred Grshya ‘fire, the old one having proved unlucky to the sacrificer. In the same way, in the Srauta ritual, a sacrificer who, after having performed the Adh4na, has bad luck, performs the PunarAdheya. 3. Comp. K4tyayana-Srauta-sitra V, 10, 15.
2In the same way, in the Srauta ritual, a sacrificer who, after having performed the Adh4na, has bad luck, performs the PunarAdheya. 3. Comp. K4tyayana-Srauta-sitra V, 10, 15. 5. The text has agnivelay4m, which Narayana explains by agnihotraviharamakale aparahne. He states that the fire should be produced by attrition of two new kindling woods (arani), mentioned in Sfitra 4. The fire thus kindled is to be used, he says, as a kitchen-fire. Herein he seems to me to have misunderstood the meaning of the ceremony; see the note on Sifitra 2. The hemistich quoted in this Stra (which is the second half of the same verse of which the first half is prescribed in Sftra 2) clearly points to the sacred quality of the fire in question ; it runs thus, ‘Here may this other GAtavedas carry the offerings to the gods, the knowing one.’ 248 AsvALAYANA-GRIHYA-SOTRA. 6. Keeping that (fire) burning, they sit till the silence of the night, repeating the tales of the aged, and getting stories of auspicious contents, Itihdsas and PurAzas, told to them. 7. When all sounds have ceased, or when (the others) have gone to the house or the resting-place, (the performer of the ceremony) should pour out an uninterrupted stream of water, beginning at the south side of the door, with (the verse), ‘Spinning the thread follow the light of the aerial space’ (Rig-veda X, 53, 6), (going round the house), ending at the north side of the door. 8. Having then given its place to the fire, and having spread to the west of it a bull’s hide with the neck to the east, with the hair outside, he should cause the people belonging to the house to step on that (hide) with (the verse), ‘Arise to long life, choosing old age’ (Rig-veda X, 18, 6). 9. With (the verse), ‘This I lay round the living’ (Rig-veda X, 18, 4), he should lay branches round (the fire). 1o. After having with (the words), ‘A mountain (i.e. a stone) they shall place between themselves and death,’ placed a stone to the north of the fire, and having sacrificed with the four (verses), ‘Go hence, O death, on another way’ (Rig-veda X, 18, 7. The person who pours out the water is, as Narayana says, the kartrz, i.e. the performer of the whole ceremony. The word cannot be translated, as Prof. Stenzler does, der Bestatter, no funeral ceremonies being here treated of. 8. See above, I, 8,9. Here Narayana sees that the fire is the sacred one. He says, athasabdossmin kaélesgnyantaram aupasanam upasamadadhyAd iti g%apanartham. to. The words, ‘A mountain,’ &c., stand at the end of the verse quoted in Sftra g. IV ADHYAYA, 6 KANDIKA, 18. 249 1-4), verse by verse, he should look at his people with (the verse), ‘As the days follow each other’ (ibid. 5). 11. The young women (belonging to the house) should, with each hand separately, with their thumbs and fourth fingers, with young Darbha blades, salve their eyes with fresh butter, and throw (the Darbha blades) away, turning their faces away.
35). 11. The young women (belonging to the house) should, with each hand separately, with their thumbs and fourth fingers, with young Darbha blades, salve their eyes with fresh butter, and throw (the Darbha blades) away, turning their faces away. 12. (The performer of the ceremony) should look at them, while they are salving themselves, with (the verse), ‘These women, being no widows, having noble husbands’ (Rig-veda X, 18, 7). 13. With (the verse), ‘Carrying stones, (the river) streams forward ; take hold of each other’ (Rig-veda X, 53, 8)—the performer (of the ceremony) first should touch the stone. 14. After that, stationing himself to the northeast, while (the others) go round with the fire, with bull’s dung, and with an uninterrupted stream of water, repeating the three verses, ‘O waters, ye are wholesome’ (Rig-veda X, 9, 1 seqq.), he should murmur the verse, ‘These have led round the cow’ (Rig-veda X, 155, 5). 15. A tawny-coloured bull should he lead round— thus they say. 16. They then sit down at a place where they intend to tarry, having put on garments that have not yet been washed. 17. (There) they sit, avoiding to sleep, till sunrise. 18. After sunrise, having murmured the hymns sacred to the sun and the auspicious hymns, having 18, See above, II, 3, 13. 250 AsSVALAYANA-GRIHYA-SOTRA. prepared food, having made oblations with (the hymn), ‘May he drive evil away from us with his shine’ (Rig-veda I, 97), verse by verse, having given to the Brahmazas to eat, he should cause (them) to pronounce auspicious words. 19. A cow, a cup of metal, and a garment that has not yet been washed, constitute the sacrificial fee. KawpikA 7. 1. Now at a Sraddha ceremony, at that which is celebrated on the Parvan day, or for the attainment of special wishes, or at the Abhyudayika Sraddha (i. e. the Sraddha celebrated when some good luck has happened), or at the Ekoddish¢a Sraddha (the Sraddha directed to a single dead person) — 2. He causes Brahmazas who are endowed with learning, moral character, and correct conduct, or with one of these (characteristics), who have been invited in time, who have taken a bath, washed their feet, and sipped water, to sit down, as representatives of the Fathers, with their faces turned to the north, one for each one of the Fathers, or two for each, or three for each. 3. The larger their number is, the greater is the reward (which the sacrificer is entitled to expect). 4. But in no case one (Brahmawa) for all (the fathers). 7, 1. Comp. on the Sraddha ceremonies in general the note on Sankhayana-Grshya IV, 1, 1,and the quotations giventhere. The Parvava Sraddha, which is celebrated on the new-moon day, is treated of by Sankhayana IV, 1, the Abhyudayika Sraddha, IV, 4, the Ekoddishza Sraddha, IV, 2. IV ADHYAYA, 7 KANDIKA, II. 251 5. Optionally (he may invite only one Brahmaza) except at the first (Sraddha).
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.
13. 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). 5. With the thumb and the fourth finger they should put each single bone (into the urn) without making a noise, 6. The feet first, the head last. 7. Having well gathered them and purified them with a winnowing basket, they should put (the urn) into a pit, at a place where the waters from the different sides do not flow together, except rain water, with (the verse), ‘Go to thy mother Earth there’ (Rig-veda X, 18, 10). 8. With the following (verse) he should throw earth (into the pit). 9. After he has done so, (he should repeat) the following (verse). 10. Having covered (the urn) with a lid with (the verse), ‘I fasten to thee’ (Rig-veda X, 18, 13), they then should go away without looking back, should bathe in water, and perform a Srdddha for the deceased. Kawoika 6. 1. They who have lost a Guru by death, or are afflicted by other misfortune, should perform on the new-moon day an expiatory ceremony. 2. Before sunrise they should carry their fire 7. Narayana explains pavana by sfirpa. He says that the ‘performer’ (kartrz’) repeats this and the following texts. to, ‘They should give a Sraiddha to the deceased exclusively, according to the Ekoddishéa rite.’ Narayana. 6, 2. According to Narayana the fire means here not the sacred domestic fire, but a common kitchen fire. I doubt whether the IV ADHYAYA, 6 KANDIKA, 5. 247 together with its ashes and with its receptacle to the south with the half-verse, ‘I send far away the fleshdevouring Agni’ (Rig-veda X, 16, 9). 3. Having thrown that (fire) down at a place where four roads meet or somewhere else, they walk round it three times, turning their left sides towards it, beating their left thighs with their left hands. 4. They then should return home without looking back, bathe in water, have their hair, their beards the hair of their bodies, and their nails cut, and furnish themselves with new jars, pots, vessels for rinsing the mouth, wreathed with garlands of Sami flowers, with fuel of Samf wood, with two pieces of Sami wood for kindling fire, and with branches to be laid round the fire, with bull’s dung and a bull’s hide, fresh butter, a stone, and as many bunches of Kusa grass as there are young women (in the house). 5. At the time of the Agni(-hotra) he should kindle fire with the hemistich, ‘Here may this other ° GAtavedas’ (Rig-veda X, 16, 9). commentator is right. The ceremonies described in the following Sfitras seem to point rather to a renewal of the sacred Grshya ‘fire, the old one having proved unlucky to the sacrificer. In the same way, in the Srauta ritual, a sacrificer who, after having performed the Adh4na, has bad luck, performs the PunarAdheya. 3. Comp. K4tyayana-Srauta-sitra V, 10, 15.
2In the same way, in the Srauta ritual, a sacrificer who, after having performed the Adh4na, has bad luck, performs the PunarAdheya. 3. Comp. K4tyayana-Srauta-sitra V, 10, 15. 5. The text has agnivelay4m, which Narayana explains by agnihotraviharamakale aparahne. He states that the fire should be produced by attrition of two new kindling woods (arani), mentioned in Sfitra 4. The fire thus kindled is to be used, he says, as a kitchen-fire. Herein he seems to me to have misunderstood the meaning of the ceremony; see the note on Sifitra 2. The hemistich quoted in this Stra (which is the second half of the same verse of which the first half is prescribed in Sftra 2) clearly points to the sacred quality of the fire in question ; it runs thus, ‘Here may this other GAtavedas carry the offerings to the gods, the knowing one.’ 248 AsvALAYANA-GRIHYA-SOTRA. 6. Keeping that (fire) burning, they sit till the silence of the night, repeating the tales of the aged, and getting stories of auspicious contents, Itihdsas and PurAzas, told to them. 7. When all sounds have ceased, or when (the others) have gone to the house or the resting-place, (the performer of the ceremony) should pour out an uninterrupted stream of water, beginning at the south side of the door, with (the verse), ‘Spinning the thread follow the light of the aerial space’ (Rig-veda X, 53, 6), (going round the house), ending at the north side of the door. 8. Having then given its place to the fire, and having spread to the west of it a bull’s hide with the neck to the east, with the hair outside, he should cause the people belonging to the house to step on that (hide) with (the verse), ‘Arise to long life, choosing old age’ (Rig-veda X, 18, 6). 9. With (the verse), ‘This I lay round the living’ (Rig-veda X, 18, 4), he should lay branches round (the fire). 1o. After having with (the words), ‘A mountain (i.e. a stone) they shall place between themselves and death,’ placed a stone to the north of the fire, and having sacrificed with the four (verses), ‘Go hence, O death, on another way’ (Rig-veda X, 18, 7. The person who pours out the water is, as Narayana says, the kartrz, i.e. the performer of the whole ceremony. The word cannot be translated, as Prof. Stenzler does, der Bestatter, no funeral ceremonies being here treated of. 8. See above, I, 8,9. Here Narayana sees that the fire is the sacred one. He says, athasabdossmin kaélesgnyantaram aupasanam upasamadadhyAd iti g%apanartham. to. The words, ‘A mountain,’ &c., stand at the end of the verse quoted in Sftra g. IV ADHYAYA, 6 KANDIKA, 18. 249 1-4), verse by verse, he should look at his people with (the verse), ‘As the days follow each other’ (ibid. 5). 11. The young women (belonging to the house) should, with each hand separately, with their thumbs and fourth fingers, with young Darbha blades, salve their eyes with fresh butter, and throw (the Darbha blades) away, turning their faces away.
35). 11. The young women (belonging to the house) should, with each hand separately, with their thumbs and fourth fingers, with young Darbha blades, salve their eyes with fresh butter, and throw (the Darbha blades) away, turning their faces away. 12. (The performer of the ceremony) should look at them, while they are salving themselves, with (the verse), ‘These women, being no widows, having noble husbands’ (Rig-veda X, 18, 7). 13. With (the verse), ‘Carrying stones, (the river) streams forward ; take hold of each other’ (Rig-veda X, 53, 8)—the performer (of the ceremony) first should touch the stone. 14. After that, stationing himself to the northeast, while (the others) go round with the fire, with bull’s dung, and with an uninterrupted stream of water, repeating the three verses, ‘O waters, ye are wholesome’ (Rig-veda X, 9, 1 seqq.), he should murmur the verse, ‘These have led round the cow’ (Rig-veda X, 155, 5). 15. A tawny-coloured bull should he lead round— thus they say. 16. They then sit down at a place where they intend to tarry, having put on garments that have not yet been washed. 17. (There) they sit, avoiding to sleep, till sunrise. 18. After sunrise, having murmured the hymns sacred to the sun and the auspicious hymns, having 18, See above, II, 3, 13. 250 AsSVALAYANA-GRIHYA-SOTRA. prepared food, having made oblations with (the hymn), ‘May he drive evil away from us with his shine’ (Rig-veda I, 97), verse by verse, having given to the Brahmazas to eat, he should cause (them) to pronounce auspicious words. 19. A cow, a cup of metal, and a garment that has not yet been washed, constitute the sacrificial fee. KawpikA 7. 1. Now at a Sraddha ceremony, at that which is celebrated on the Parvan day, or for the attainment of special wishes, or at the Abhyudayika Sraddha (i. e. the Sraddha celebrated when some good luck has happened), or at the Ekoddish¢a Sraddha (the Sraddha directed to a single dead person) — 2. He causes Brahmazas who are endowed with learning, moral character, and correct conduct, or with one of these (characteristics), who have been invited in time, who have taken a bath, washed their feet, and sipped water, to sit down, as representatives of the Fathers, with their faces turned to the north, one for each one of the Fathers, or two for each, or three for each. 3. The larger their number is, the greater is the reward (which the sacrificer is entitled to expect). 4. But in no case one (Brahmawa) for all (the fathers). 7, 1. Comp. on the Sraddha ceremonies in general the note on Sankhayana-Grshya IV, 1, 1,and the quotations giventhere. The Parvava Sraddha, which is celebrated on the new-moon day, is treated of by Sankhayana IV, 1, the Abhyudayika Sraddha, IV, 4, the Ekoddishza Sraddha, IV, 2. IV ADHYAYA, 7 KANDIKA, II. 251 5. Optionally (he may invite only one Brahmaza) except at the first (Sraddha).
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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