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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1From 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, 30. They reply, ‘Om! Svadha!’ 8, 1. According to Narayama, the ‘spit-ox’ sacrifice is so called because it is offered to Rudra the spit-wearer. 5. Kalmasho nama krishnabindufitak. Narayana. 10. This Sfitra should rather be divided into two. tr. Le. to the east or the north. 256 AsVALAYANA-GRIHYA-SOTRA. 13. After midnight, 14. According to some, after sunrise. 15. Having caused a Brahman who is versed in -learning and knows the practice (of this sacrifice), to sit down, having driven a fresh branch with leaves into the ground as a sacrificial post, (having taken) two creeping plants or two Kusa ropes as two girdles, and having wound the one round the sacrificial post, and tied the other round the middle of the animal’s head, he binds it to the sacrificial post or to the girdle (which he had tied to that post) with (the formula), ‘ Agreeable to him to whom adoration (is brought), I bind thee.’ 16. The sprinkling with water and what follows is the same as at the animal sacrifice. 17. We shall state what is different. 18, Let him sacrifice the omentum with the Patri or with a leaf—thus it is understood (in the Sruti)— 19. With (the formulas), ‘To Hara, Mrzda, Sarva, Siva, Bhava, Mahadeva, Ugra, Bhima, Pasupati, Rudra, Sankara, fs4na svaha!’ 20. Or with the last six (parts of that formula), 21. Or with (the formula), ‘To Rudra sv4ha!’ 22. Let him make Bali offerings towards the four quarters (of the horizon), to each on four rings of Kusa net-work, with (the formulas), ‘The hosts, Rudra, which thou hast towards the eastern direction, 15. Round the middle of the head means, between the two horns. Narayana. 16. See above, I, 11. 22. This Bali offering is performed, according to Narayana, before the Svish/akrzt oblation of the chief sacrifice. On kusasfina the commentator has the note, ‘Darbhastambais trinais ka kalpavad (or rather, as Prof. Stenzler writes, ka/akavad) grathitva sarvesham agram grihitva, ekikritya grathitaé# kusas(Qina ufyante.’ IV ADHYAYA, 8 KANDIKA, 29. 257 to them this (offering is brought). Adoration to thee! Do no harm to me!’ In this way the assigning (of the offerings is performed) according to the different quarters (of the horizon). 23. With the following four hymns he should worship the four quarters, viz. ‘What shall we to Rudra,’ ‘These prayers to Rudra, ‘To thee, O father,’ ‘These songs to Rudra with the strong bow’ (Rig-veda I, 43, 114; II, 33; VII, 46). 24. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra. 25. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire.
224. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra. 25. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire. 26. He should turn the skin to some use, according to Samvatya. 27. To the north of the fire, on rows of Darbha grass, or on rings of Kusa net-work, he should pour out the blood (of the sacrificial animal) with (the formula), ‘Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents! What here belongs to you, take that.’ 28. Then, turning to the north, (he assigns it) to the serpents (in the words), ‘ Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents ! What here belongs to you, take that.’ Then the serpents take whatever has flowed down there of blood or of the contents of stomach and entrails. 29. All names, all hosts, all exaltations belong 26. Perhaps Samvatya is a mis-spelling of the name of the wellknown Grzhya teacher SAmbavya. 27. Darbhavita is explained in the commentary by darbharagi. [29] Ss 258 AsVALAYANA-GRIHYA-SOTRA. to him ;—to a sacrificer who knows that, he gives joy. 30. Even to a man who only with words sets forth (some part) of that (ceremony), he will do no harm; thus it is understood (in the Sruti). 31. He should not partake of that (sacrifice). 32. They should not take anything belonging to it into the village. For this god will do harm to (human) creatures. 33. He should keep away his people from the vicinity (of the place where he has sacrificed). 34. On an express injunction, however, he should partake (of that sacrificial food), for it will bring luck. 35. This spit-ox sacrifice procures wealth, (open) space, purity, sons, cattle, long life, splendour. 36. After he has sacrificed, he should let loose another (animal). 37. He should not be without such an animal. 38. Then he will not be without cattle—thus it is understood (in the Sruti). 39. Muttering the Santatiya hymn, he should go to his house. 40. If disease befalls his cattle, he should sacrifice to that same god in the midst of his cowstable— 41. A mess of cooked food, which he sacrifices in its entirety. 32. Instead of abhimdruka we ought to read abhimanuka. See Aitareya Brihmama III, 34, and the Petersburg Dictionary s.v. abhimanuka. 36. He should destine another young animal in the way stated above (Sfitras 7 seqq.) to a new Sflagava sacrifice. 39. Rig-veda VII, 35. Comp. above, II, 8, 11. IV ADHYAYA, 8 KANDIKA, 44. 259 42. Having thrown the sacrificial grass and the Agya into the fire, he should lead his cows through the smoke. 43. Murmuring the Santattya hymn, he should go in the midst of his cattle. 44. Adoration to Saunaka! Adoration to Saunaka! End of the Fourth Adhyd4ya. End of the Asvalayana-Grzhya-sitra. $2 Digitized by Google PARASKARA-GA/HYA- SUTRA. Digitized by Google INTRODUCTION TO THE PARASKARA-GR/HYA-SUTRA.
344. Adoration to Saunaka! Adoration to Saunaka! End of the Fourth Adhyd4ya. End of the Asvalayana-Grzhya-sitra. $2 Digitized by Google PARASKARA-GA/HYA- SUTRA. Digitized by Google INTRODUCTION TO THE PARASKARA-GR/HYA-SUTRA. THE Grthya-sitra of Paraskara, which belongs to the White Yagur-veda and forms an appendix to K4tydyana’s Srauta-sitra, has been edited, with a German translation, by the scholar who was the first to make a Grzhya text accessible to Orientalists and to begin to grapple with the first and most serious difficulties that beset its interpretation, and who has continued since to do more than anyone else towards elucidating that important branch of Vedic literature. It would be very unbecoming in any one engaged in the study of Grzhya texts, not to acknowledge most warmly the debt of gratitude which he owes to Professor Stenzler. At the same time the respect due to the veteran editor and interpreter of Asvalayana and Paraskara not only allows, but requires that one who proposes to himself the same task at which Prof. Stenzler has worked with so much learning, should state as clearly as possible what that distinguished scholar has left for others to do, and why one who prepares an English translation of Paraskara has a very different task from merely translating into English the German translation of Prof. Stenzler. If I may venture to express in one word the difference between Prof. Stenzler’s method, as I understand it, for getting at the meaning of a doubtful or obscure passage, and the method which I have endeavoured to follow, I should say that with Prof. Stenzler the first step and, 264 PARASKARA-GRIHYA-SOTRA. I believe, in many cases also the last step is to ask how Gayarama and Ramakrzshva understand the passage in question, while I hold that we ought rather to make ourselves independent from those commentators in the sense in which Prof. Max Miiller once expressed himself}, ‘not that I ever despise the traditional interpretation which the commentators have preserved to us, but because I think that, after having examined it, we have a right to judge for ourselves. There exists a commentary on the Paraskara- Grihya which far surpasses in trustworthiness Gayarama’s Sagganavallabha and Ramakrishva’s Samskdraganapati, and which is not composed by an author who, as says Goethe, — im Auslegen ist munter ; Legt er nicht aus, so legt er unter.
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.
1From 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, 30. They reply, ‘Om! Svadha!’ 8, 1. According to Narayama, the ‘spit-ox’ sacrifice is so called because it is offered to Rudra the spit-wearer. 5. Kalmasho nama krishnabindufitak. Narayana. 10. This Sfitra should rather be divided into two. tr. Le. to the east or the north. 256 AsVALAYANA-GRIHYA-SOTRA. 13. After midnight, 14. According to some, after sunrise. 15. Having caused a Brahman who is versed in -learning and knows the practice (of this sacrifice), to sit down, having driven a fresh branch with leaves into the ground as a sacrificial post, (having taken) two creeping plants or two Kusa ropes as two girdles, and having wound the one round the sacrificial post, and tied the other round the middle of the animal’s head, he binds it to the sacrificial post or to the girdle (which he had tied to that post) with (the formula), ‘ Agreeable to him to whom adoration (is brought), I bind thee.’ 16. The sprinkling with water and what follows is the same as at the animal sacrifice. 17. We shall state what is different. 18, Let him sacrifice the omentum with the Patri or with a leaf—thus it is understood (in the Sruti)— 19. With (the formulas), ‘To Hara, Mrzda, Sarva, Siva, Bhava, Mahadeva, Ugra, Bhima, Pasupati, Rudra, Sankara, fs4na svaha!’ 20. Or with the last six (parts of that formula), 21. Or with (the formula), ‘To Rudra sv4ha!’ 22. Let him make Bali offerings towards the four quarters (of the horizon), to each on four rings of Kusa net-work, with (the formulas), ‘The hosts, Rudra, which thou hast towards the eastern direction, 15. Round the middle of the head means, between the two horns. Narayana. 16. See above, I, 11. 22. This Bali offering is performed, according to Narayana, before the Svish/akrzt oblation of the chief sacrifice. On kusasfina the commentator has the note, ‘Darbhastambais trinais ka kalpavad (or rather, as Prof. Stenzler writes, ka/akavad) grathitva sarvesham agram grihitva, ekikritya grathitaé# kusas(Qina ufyante.’ IV ADHYAYA, 8 KANDIKA, 29. 257 to them this (offering is brought). Adoration to thee! Do no harm to me!’ In this way the assigning (of the offerings is performed) according to the different quarters (of the horizon). 23. With the following four hymns he should worship the four quarters, viz. ‘What shall we to Rudra,’ ‘These prayers to Rudra, ‘To thee, O father,’ ‘These songs to Rudra with the strong bow’ (Rig-veda I, 43, 114; II, 33; VII, 46). 24. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra. 25. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire.
224. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra. 25. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire. 26. He should turn the skin to some use, according to Samvatya. 27. To the north of the fire, on rows of Darbha grass, or on rings of Kusa net-work, he should pour out the blood (of the sacrificial animal) with (the formula), ‘Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents! What here belongs to you, take that.’ 28. Then, turning to the north, (he assigns it) to the serpents (in the words), ‘ Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents ! What here belongs to you, take that.’ Then the serpents take whatever has flowed down there of blood or of the contents of stomach and entrails. 29. All names, all hosts, all exaltations belong 26. Perhaps Samvatya is a mis-spelling of the name of the wellknown Grzhya teacher SAmbavya. 27. Darbhavita is explained in the commentary by darbharagi. [29] Ss 258 AsVALAYANA-GRIHYA-SOTRA. to him ;—to a sacrificer who knows that, he gives joy. 30. Even to a man who only with words sets forth (some part) of that (ceremony), he will do no harm; thus it is understood (in the Sruti). 31. He should not partake of that (sacrifice). 32. They should not take anything belonging to it into the village. For this god will do harm to (human) creatures. 33. He should keep away his people from the vicinity (of the place where he has sacrificed). 34. On an express injunction, however, he should partake (of that sacrificial food), for it will bring luck. 35. This spit-ox sacrifice procures wealth, (open) space, purity, sons, cattle, long life, splendour. 36. After he has sacrificed, he should let loose another (animal). 37. He should not be without such an animal. 38. Then he will not be without cattle—thus it is understood (in the Sruti). 39. Muttering the Santatiya hymn, he should go to his house. 40. If disease befalls his cattle, he should sacrifice to that same god in the midst of his cowstable— 41. A mess of cooked food, which he sacrifices in its entirety. 32. Instead of abhimdruka we ought to read abhimanuka. See Aitareya Brihmama III, 34, and the Petersburg Dictionary s.v. abhimanuka. 36. He should destine another young animal in the way stated above (Sfitras 7 seqq.) to a new Sflagava sacrifice. 39. Rig-veda VII, 35. Comp. above, II, 8, 11. IV ADHYAYA, 8 KANDIKA, 44. 259 42. Having thrown the sacrificial grass and the Agya into the fire, he should lead his cows through the smoke. 43. Murmuring the Santattya hymn, he should go in the midst of his cattle. 44. Adoration to Saunaka! Adoration to Saunaka! End of the Fourth Adhyd4ya. End of the Asvalayana-Grzhya-sitra. $2 Digitized by Google PARASKARA-GA/HYA- SUTRA. Digitized by Google INTRODUCTION TO THE PARASKARA-GR/HYA-SUTRA.
344. Adoration to Saunaka! Adoration to Saunaka! End of the Fourth Adhyd4ya. End of the Asvalayana-Grzhya-sitra. $2 Digitized by Google PARASKARA-GA/HYA- SUTRA. Digitized by Google INTRODUCTION TO THE PARASKARA-GR/HYA-SUTRA. THE Grthya-sitra of Paraskara, which belongs to the White Yagur-veda and forms an appendix to K4tydyana’s Srauta-sitra, has been edited, with a German translation, by the scholar who was the first to make a Grzhya text accessible to Orientalists and to begin to grapple with the first and most serious difficulties that beset its interpretation, and who has continued since to do more than anyone else towards elucidating that important branch of Vedic literature. It would be very unbecoming in any one engaged in the study of Grzhya texts, not to acknowledge most warmly the debt of gratitude which he owes to Professor Stenzler. At the same time the respect due to the veteran editor and interpreter of Asvalayana and Paraskara not only allows, but requires that one who proposes to himself the same task at which Prof. Stenzler has worked with so much learning, should state as clearly as possible what that distinguished scholar has left for others to do, and why one who prepares an English translation of Paraskara has a very different task from merely translating into English the German translation of Prof. Stenzler. If I may venture to express in one word the difference between Prof. Stenzler’s method, as I understand it, for getting at the meaning of a doubtful or obscure passage, and the method which I have endeavoured to follow, I should say that with Prof. Stenzler the first step and, 264 PARASKARA-GRIHYA-SOTRA. I believe, in many cases also the last step is to ask how Gayarama and Ramakrzshva understand the passage in question, while I hold that we ought rather to make ourselves independent from those commentators in the sense in which Prof. Max Miiller once expressed himself}, ‘not that I ever despise the traditional interpretation which the commentators have preserved to us, but because I think that, after having examined it, we have a right to judge for ourselves. There exists a commentary on the Paraskara- Grihya which far surpasses in trustworthiness Gayarama’s Sagganavallabha and Ramakrishva’s Samskdraganapati, and which is not composed by an author who, as says Goethe, — im Auslegen ist munter ; Legt er nicht aus, so legt er unter.
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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