Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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). 6. By (the exposition of) the Pizda sacrifice (the corresponding rules) have been declared (for the Sraddha ceremonies also). 7. Having given water (to the Brahmazas), 8. Having given to them double-folded Darbha blades, and a seat, 9. Having (again) given water (to them), 10. Having poured water into three vessels of metal, of stone, and of earthen-ware, or (into three vessels) made of the same substance, over which he has put Darbha grass, 11. And having recited over (that water the verse), ‘For luck and help the divine waters’ (Rig-veda X, 9, 4), he pours sesamum seeds into it with (the formula), ‘Sesamum art thou; Soma is thy deity ; at the Gosava sacrifice thou hast been created by 5. Anadye. Of the different interpretations of this word which Narayana gives, it may suffice here to quote two. The first Sraddha may either mean the Parvaza Sraddha, because this stands first among the different kinds of Sraéddha ceremonies enumerated in Sfttra 1; or it may mean the Sapivdikarama (see Sankhayana IV, 3), for this is the first occasion on which a dead person receives Sraddha oblations together with two others of the Fathers, 6. The sacrifice to the Manes, as forming part of the Srauta ritual, is explained in the Srauta-sftra IT, 6 seq. 8. Yaghavalkya I, 229. 9. Yagiiavalkya I, 230. The reading of several words of the Mantra is doubtful, and the parallel texts, as Prof. Stenzler has not failed to observe, differ; especially the words pratnavadbhif prattak seem to me to be corrupt. The word pratnavat is only known to the Petersburg Dictionary as having the meaning, ‘containing the word pratna,’ which will not do here. Thus, I think that the reading pratnam adbhiA przkta’ should be adopted ; the translation would be, ‘ Anciently thou hast been mixed with water.’ 252 ASVALAYANA-GRIHYA-SOTRA. the gods. By the ancients thou hast been offered. Through the funeral oblation render the Fathers and these worlds propitious to us. Svadh&! Adoration!’ 12. (The different rites are performed) from the right to the left. 13. With (the part) of the other (i.e. left) hand between the thumb (and the fore-finger), because he wears the sacrificial cord over his left shoulder, or with the right hand which he seizes with the left (he offers the Arghya water to the Fathers with the words), ‘ Father, this is thy Arghya. Grandfather, this is thy Arghya. Great-grandfather, this is thy Arghya’—having first offered (ordinary) water (to the Fathers). 14. When he is going to hand over that (Arghya water to the Brahmavzas who represent the Fathers, he says once each time), ‘Svadha! The Arghya water |’ 15. Over (the Arghya water) which has been 12. Comp. Sankhayana-Grrhya IV, 4, 6.
214. When he is going to hand over that (Arghya water to the Brahmavzas who represent the Fathers, he says once each time), ‘Svadha! The Arghya water |’ 15. Over (the Arghya water) which has been 12. Comp. Sankhayana-Grrhya IV, 4, 6. 13. The part of the hand above the thumb is called the ‘ Tirtha belonging to the Manes ;’ see, for instance, Baudhayana’s Dharmasfitra I, 8,16. The sacrificer is here understood to wear his sacrificial cord suspended over the left shoulder (he is ‘y4gfopavitin’). But as the oblation here treated of is directed to the Manes, it is required that he should be prafinavitin. Now he is considered as prakindvitin, according to Nardyama, not only if the cord is suspended over his right shoulder (which is the ordinary meaning of pradinavitin), but also if the hand with which he performs the rites, and the shoulder over which he wears the sacred cord, are either both right or both left. Thus here, acting with the left-hand and wearing the cord over the left shoulder, he becomes pra4in4vitin. The last word (appfrvam) is separated by Narayana from the rest, so that it forms a separate Sftra. 15. The sacrificer gives the water to the Brahmazas, and these IV ADHYAYA, 7 KANDIKA, 20. 253 poured out, he should recite the verse, ‘ The celestial waters which have been produced on the earth, the aerial waters and the waters which are terrestrial, the gold-coloured ones, apt for sacrifice, may these waters bring us luck and be kind to us.’ Pouring together what has been left (in the three Arghya vessels) he moistens his face with that water, if he desires that a son should be born to him. 16. ‘He should not take up the first vessel, into which the Arghya water for the Fathers has been poured. Hidden the Fathers dwell therein: thus Saunaka has said.’ 17. In that moment the gifts of perfumes, garlands, incense, lights, and clothes are offered (to the - BrAhmamas). 18. Having taken some food (of the Sthaltpaka prepared for the Pizdapityzyag#a), and having besmeared it with ghee, he asks (the Bréhmamas) for their permission by saying, ‘I shall offer it in the fire, or, ‘I will sacrifice my offering in the fire,’ or, ‘I will offer it in the fire.’ 19. The permission (is given in the words), ‘ It may be offered, or, ‘Sacrifice thy offering,’ or, ‘ Offer it.’ 20. He then sacrifices in the fire as stated above, pour it out. Instead of przthivt sambabhfivu/ (pr/thivi being intended as a locative; see Lanman, Noun-inflection in the Veda, p- 389) we should read, no doubt, as the parallel texts have, payasA sambabhfivud: ‘ The celestial waters which have united themselves with milk.’ 16. This is a Sloka. 17. Manu III, 209; YAgziavalkya I, 231. 20. The oblations alluded to in this Sfitra are prescribed in the Srauta-sfitra, II, 6,12. They are directed to Soma pitrzmat and to Agni kavyavahana. 254 AsSVALAYANA-GRIHYA-SOTRA. 21. Or, if they give their permission, in the hands (of the Brahmamzas).
317. Manu III, 209; YAgziavalkya I, 231. 20. The oblations alluded to in this Sfitra are prescribed in the Srauta-sfitra, II, 6,12. They are directed to Soma pitrzmat and to Agni kavyavahana. 254 AsSVALAYANA-GRIHYA-SOTRA. 21. Or, if they give their permission, in the hands (of the Brahmamzas). 22. ‘The mouth of the gods verily is the fire, the mouth of the Fathers is the hand ’—thus says the Brahmama. 23. If in the hands, he assigns to them other food, after they have sipped water. 24. The food (is put together) with the food. 25. It is said, ‘What is given away and offered, that brings prosperity.’ 26. When he sees that they are satiated, he should recite (the verses) containing the word madhu, and (the verse), ‘They have eaten, they have enjoyed themselves’ (Rig-veda I, 82, 2). 27. Having asked them, ‘ Relished ?’ and having taken the food, whatever food he has used, together with the Sthalipaka, in order to make lumps thereof, he should offer the rest (to the Brahmamas). 28. After they have either accepted (that rest of food), or left it (to him), and have finished eating, he should, before they have sipped water, put down the lumps for the Fathers. 21. According to Manu (III, 212) this is done only in case there is no fire. Possibly abhyanugnidydm belongs to Sftra 20, so that we should have to translate, ‘He then sacrifices... if they give their permission. Or in the hands.’ 24. ‘ The food which is left from the oblations he puts with the food (Sfitra 23) which is to be eaten by the Bréhmamas, and has been put into the vessels.’ Narayana. 25. Is sr7sh/am to be understood in the sense of visrishfam ? Narayana explains it by prabhfitam. 26. The verses containing the word madhu are Rig-veda I, go, 6-8. 27. On the question, ‘ Relished?’ compare Sinkhayana-Grrhya IV, 2, 5. For several kinds of Sriddha ceremonies a Sth4lipaka is prescribed, for others it is not; for the Sraddhas of the last kind the words ‘ Together with the Sthdlipaka’ are not valid. IV ADHYAYA, 8 KANDIKA, 12. 255 29. After they have sipped water, according to some (teachers). 30. Having strewn the food on the ground and suspended the sacrificial cord over his left shoulder, he should dismiss the Brahmazas, (saying to them), ‘Say Om! Svadha!’ 31. Or, ‘So be it! Svadha!’ KawpikA 8, 1. Now the spit-ox (sacrificed to Rudra). 2. In autumn or in spring, under the (Nakshatra) Ardra. 3. The best of his herd, 4. (An ox) which is neither leprous nor speckled; 5. One with black spots, according to some ; 6. If he likes, a black one, if its colour inclines to copper-colour. 7. He sprinkles it with water, into which he has thrown rice and barley, 8. From head to tail, 9. With (the formula), ‘Grow up, agreeable to Rudra the great god.’ 10. He should let it grow up. When it has cut its teeth, or when it has become a bull— 11. To a quarter (of the horizon) which is sacrificially pure, 12. At a place which cannot be seen from the village,
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.
1The 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). 6. By (the exposition of) the Pizda sacrifice (the corresponding rules) have been declared (for the Sraddha ceremonies also). 7. Having given water (to the Brahmazas), 8. Having given to them double-folded Darbha blades, and a seat, 9. Having (again) given water (to them), 10. Having poured water into three vessels of metal, of stone, and of earthen-ware, or (into three vessels) made of the same substance, over which he has put Darbha grass, 11. And having recited over (that water the verse), ‘For luck and help the divine waters’ (Rig-veda X, 9, 4), he pours sesamum seeds into it with (the formula), ‘Sesamum art thou; Soma is thy deity ; at the Gosava sacrifice thou hast been created by 5. Anadye. Of the different interpretations of this word which Narayana gives, it may suffice here to quote two. The first Sraddha may either mean the Parvaza Sraddha, because this stands first among the different kinds of Sraéddha ceremonies enumerated in Sfttra 1; or it may mean the Sapivdikarama (see Sankhayana IV, 3), for this is the first occasion on which a dead person receives Sraddha oblations together with two others of the Fathers, 6. The sacrifice to the Manes, as forming part of the Srauta ritual, is explained in the Srauta-sftra IT, 6 seq. 8. Yaghavalkya I, 229. 9. Yagiiavalkya I, 230. The reading of several words of the Mantra is doubtful, and the parallel texts, as Prof. Stenzler has not failed to observe, differ; especially the words pratnavadbhif prattak seem to me to be corrupt. The word pratnavat is only known to the Petersburg Dictionary as having the meaning, ‘containing the word pratna,’ which will not do here. Thus, I think that the reading pratnam adbhiA przkta’ should be adopted ; the translation would be, ‘ Anciently thou hast been mixed with water.’ 252 ASVALAYANA-GRIHYA-SOTRA. the gods. By the ancients thou hast been offered. Through the funeral oblation render the Fathers and these worlds propitious to us. Svadh&! Adoration!’ 12. (The different rites are performed) from the right to the left. 13. With (the part) of the other (i.e. left) hand between the thumb (and the fore-finger), because he wears the sacrificial cord over his left shoulder, or with the right hand which he seizes with the left (he offers the Arghya water to the Fathers with the words), ‘ Father, this is thy Arghya. Grandfather, this is thy Arghya. Great-grandfather, this is thy Arghya’—having first offered (ordinary) water (to the Fathers). 14. When he is going to hand over that (Arghya water to the Brahmavzas who represent the Fathers, he says once each time), ‘Svadha! The Arghya water |’ 15. Over (the Arghya water) which has been 12. Comp. Sankhayana-Grrhya IV, 4, 6.
214. When he is going to hand over that (Arghya water to the Brahmavzas who represent the Fathers, he says once each time), ‘Svadha! The Arghya water |’ 15. Over (the Arghya water) which has been 12. Comp. Sankhayana-Grrhya IV, 4, 6. 13. The part of the hand above the thumb is called the ‘ Tirtha belonging to the Manes ;’ see, for instance, Baudhayana’s Dharmasfitra I, 8,16. The sacrificer is here understood to wear his sacrificial cord suspended over the left shoulder (he is ‘y4gfopavitin’). But as the oblation here treated of is directed to the Manes, it is required that he should be prafinavitin. Now he is considered as prakindvitin, according to Nardyama, not only if the cord is suspended over his right shoulder (which is the ordinary meaning of pradinavitin), but also if the hand with which he performs the rites, and the shoulder over which he wears the sacred cord, are either both right or both left. Thus here, acting with the left-hand and wearing the cord over the left shoulder, he becomes pra4in4vitin. The last word (appfrvam) is separated by Narayana from the rest, so that it forms a separate Sftra. 15. The sacrificer gives the water to the Brahmazas, and these IV ADHYAYA, 7 KANDIKA, 20. 253 poured out, he should recite the verse, ‘ The celestial waters which have been produced on the earth, the aerial waters and the waters which are terrestrial, the gold-coloured ones, apt for sacrifice, may these waters bring us luck and be kind to us.’ Pouring together what has been left (in the three Arghya vessels) he moistens his face with that water, if he desires that a son should be born to him. 16. ‘He should not take up the first vessel, into which the Arghya water for the Fathers has been poured. Hidden the Fathers dwell therein: thus Saunaka has said.’ 17. In that moment the gifts of perfumes, garlands, incense, lights, and clothes are offered (to the - BrAhmamas). 18. Having taken some food (of the Sthaltpaka prepared for the Pizdapityzyag#a), and having besmeared it with ghee, he asks (the Bréhmamas) for their permission by saying, ‘I shall offer it in the fire, or, ‘I will sacrifice my offering in the fire,’ or, ‘I will offer it in the fire.’ 19. The permission (is given in the words), ‘ It may be offered, or, ‘Sacrifice thy offering,’ or, ‘ Offer it.’ 20. He then sacrifices in the fire as stated above, pour it out. Instead of przthivt sambabhfivu/ (pr/thivi being intended as a locative; see Lanman, Noun-inflection in the Veda, p- 389) we should read, no doubt, as the parallel texts have, payasA sambabhfivud: ‘ The celestial waters which have united themselves with milk.’ 16. This is a Sloka. 17. Manu III, 209; YAgziavalkya I, 231. 20. The oblations alluded to in this Sfitra are prescribed in the Srauta-sfitra, II, 6,12. They are directed to Soma pitrzmat and to Agni kavyavahana. 254 AsSVALAYANA-GRIHYA-SOTRA. 21. Or, if they give their permission, in the hands (of the Brahmamzas).
317. Manu III, 209; YAgziavalkya I, 231. 20. The oblations alluded to in this Sfitra are prescribed in the Srauta-sfitra, II, 6,12. They are directed to Soma pitrzmat and to Agni kavyavahana. 254 AsSVALAYANA-GRIHYA-SOTRA. 21. Or, if they give their permission, in the hands (of the Brahmamzas). 22. ‘The mouth of the gods verily is the fire, the mouth of the Fathers is the hand ’—thus says the Brahmama. 23. If in the hands, he assigns to them other food, after they have sipped water. 24. The food (is put together) with the food. 25. It is said, ‘What is given away and offered, that brings prosperity.’ 26. When he sees that they are satiated, he should recite (the verses) containing the word madhu, and (the verse), ‘They have eaten, they have enjoyed themselves’ (Rig-veda I, 82, 2). 27. Having asked them, ‘ Relished ?’ and having taken the food, whatever food he has used, together with the Sthalipaka, in order to make lumps thereof, he should offer the rest (to the Brahmamas). 28. After they have either accepted (that rest of food), or left it (to him), and have finished eating, he should, before they have sipped water, put down the lumps for the Fathers. 21. According to Manu (III, 212) this is done only in case there is no fire. Possibly abhyanugnidydm belongs to Sftra 20, so that we should have to translate, ‘He then sacrifices... if they give their permission. Or in the hands.’ 24. ‘ The food which is left from the oblations he puts with the food (Sfitra 23) which is to be eaten by the Bréhmamas, and has been put into the vessels.’ Narayana. 25. Is sr7sh/am to be understood in the sense of visrishfam ? Narayana explains it by prabhfitam. 26. The verses containing the word madhu are Rig-veda I, go, 6-8. 27. On the question, ‘ Relished?’ compare Sinkhayana-Grrhya IV, 2, 5. For several kinds of Sriddha ceremonies a Sth4lipaka is prescribed, for others it is not; for the Sraddhas of the last kind the words ‘ Together with the Sthdlipaka’ are not valid. IV ADHYAYA, 8 KANDIKA, 12. 255 29. After they have sipped water, according to some (teachers). 30. Having strewn the food on the ground and suspended the sacrificial cord over his left shoulder, he should dismiss the Brahmazas, (saying to them), ‘Say Om! Svadha!’ 31. Or, ‘So be it! Svadha!’ KawpikA 8, 1. Now the spit-ox (sacrificed to Rudra). 2. In autumn or in spring, under the (Nakshatra) Ardra. 3. The best of his herd, 4. (An ox) which is neither leprous nor speckled; 5. One with black spots, according to some ; 6. If he likes, a black one, if its colour inclines to copper-colour. 7. He sprinkles it with water, into which he has thrown rice and barley, 8. From head to tail, 9. With (the formula), ‘Grow up, agreeable to Rudra the great god.’ 10. He should let it grow up. When it has cut its teeth, or when it has become a bull— 11. To a quarter (of the horizon) which is sacrificially pure, 12. At a place which cannot be seen from the village,
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.