Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Perhaps I have dwelt here too long on the interpretation of a few words which are of no peculiar interest in themselves. But I venture to hope that the discussion on these words will serve as a specimen, by which the fundamental difference of two methods of handling our texts may be discerned. Let us never forget how much we owe to the scholars who have followed the first of these methods, but for ourselves let us choose the second. 1 Agneh paskad yagamano dakshivzatah patni 4a upavisati. arazipradinam na kartavyam. dhvitasyagner eva samskarah, * On this name of Sankhayana, see my Introduction to the translation of the Sankhayana-Grthya, above, p. 3. 8 Atraravipradanam yad adhvaryu’ kurute kvaéit, matam tan na Suyagfasya mathitam sostra nekkhati. PARASKARA-GR/HYA-SUTRA. KAwoa I, KawoikA 1. 1. Now henceforth the performance of the domestic sacrifices of cooked food (will be explained). 2. Having wiped (around the surface on which he intends to perform a sacrifice), having besmeared it (with cowdung), having drawn the lines thereon, having taken the earth out (of the lines), having besprinkled (the place with water), having established the (sacred) fire, having spread out the seat for the Brahman to the south, having carried forward (the Prazita water), having spread (Kusa grass) round (the fire), having put down (the different things used at the sacrifice) according as they are wanted, having prepared two (Kusa blades used as) strainers, having consecrated the Prokshami 1, 1. Comp. Sankha4yana-Grvhya I, 1; Asvalayana-Grihya I,1, &c. It seems to me that Professor Stenzler is not quite right in giving to the opening words of the text ath4taZ, which he translates ‘ nun also,’ the explanation: ‘das heisst, nach Beendigung des Srauta-sfitra von K&tyayana.’ I think rather it can be shown that ata’ does not contain a reference to something preceding ; thus the Srautasfitra, which forms the first part of the whole Sfitra collection, is opened in the same way by the words athatosdhikdara&. 2. The description of the standard form of domestic sacrifice opens with an enumeration of the five so-called bh samskara (parisamuhya, &c.). On the sam fthana (for parisamuhya is derived 270 PARASKARA-GRIHYA-SUTRA. water, having sprinkled (with that water the sacrificial implements) according to what is needed, having poured out (the Agya or sacrificial butter into the pot), and having put the sacrificial butter on the fire, he should (lustrate the butter by) moving a fire-brand round it. 3. Having warmed the (sacrificial spoon called) Sruva, having wiped it, having besprinkled it (with water), and warmed it again, he should put it down.
23. Having warmed the (sacrificial spoon called) Sruva, having wiped it, having besprinkled it (with water), and warmed it again, he should put it down. 4. Having taken the Agya from the fire, having purified it, having looked at it, and (having purified) the Prokshazi water as above, having taken up the Kusa blades with which he is to take hold (of the Agya pot) by its under surface, having put pieces of wood on (the fire), and having sprinkled (water round it), he should sacrifice. 5. This is the rite wherever a sacrifice is performed. KawnoikA 2, 1. The setting up of the Avasathya (or sacred domestic) fire (is performed) at the time of his wedding. from the root fh, not from vah ; comp. below, II, 4, 2: p&zinignim parisamthati), see Sankhayana I, 7, 11; Grzhya-samgraha-parisish/a I, 37, &c. On the lines drawn on the sacrificial surface, see Sankhayana I, 7, 6 seq.; Asvalayana I, 3, 1; Gréhya-samgraha-parisishfa I, 47 seq. 4. Pfirvavat (‘as above’) can possibly, as Professor Stenzler understands it, have been said with regard to KAtydyana’s rule, II, 3, 33: Tabhydm (scil. pavitrabhy4m) utpunati Savitur va iti. But it is also possible that the expression may refer to the second Siatra of this chapter, where it is said, proksha#iZ samskritya. On upayamandan kusan, comp. Katydyana I, ro, 6-8. 2, 1. Comp. Sankhayana-Grvhya I, 1, 3. -t. I KANDA, 2 KANDIKA, 8, 271 2. At the time of the division of the inheritance, according to some (teachers). 3. After he has fetched fire from the house of a Vaisya who is rich in cattle,— 4. All ceremonies are performed as at the cooking of the £atushprasya food. 5. Some (say that) the handing over of the kindling sticks (should take place), 6. Because the Sruti says, ‘There are five great sacrifices.’ 7. Having cooked a mess of sacrificial food for the deities of the Agny4dheya, and having sacrificed the two Aya portions, he sacrifices (the following) Agya oblations : 8. ‘Thou, Agni’ (Vag. Samhita X XI, 3); ‘ Thus 2. Sankhayana I, 1, 4. 3. Sankhayana I, 1, 8. 4. The atushprasya food is prepared, at the time of the setting up of the Srauta fires, for the four chief officiating priests of the Srauta sacrifices. Comp. Satapatha Brahmaza II, 1, 4. Katyayana’s corresponding rules with regard to the Adhana of the Srauta fires are found at IV, 7, 15. 16. 5. Comp.the remarks on this Sfitra,in the Introduction, pp. 265 seq.
3Comp. Satapatha Brahmaza II, 1, 4. Katyayana’s corresponding rules with regard to the Adhana of the Srauta fires are found at IV, 7, 15. 16. 5. Comp.the remarks on this Sfitra,in the Introduction, pp. 265 seq. 6. Satapatha Brahmaza XI, 5, 6, 1: ‘There are five great sacrifices which are great Sattras, viz. the sacrifice to living beings, the sacrifice to men, the sacrifice to the Manes, the sacrifice to the gods, the Brahmayagfa.’ As the Grzhya ceremonies are included here under the category of mah4yagiids or great sacrifices, they Tequire, according to the teachers whose opinion is stated in Sfitra 5, a form of the Agnyddh4na (setting up of the sacred fire) analogous to the Agnyadhana of the Srauta ritual, and containing, like that Adhdna, the act of the Aranipradana or handing over of the kindling woods (Sftra 5). 4. The deities of the Agnyadheya, or of the Srauta ceremony corresponding to the Grzhya rite here treated of, are Agni pavamana, Agni pavaka, Agni sufi, Aditi. On the Agyabhdgas, see Sankhayana I, 9, 7, &c. 8. The verses Vag. Samh. XXI, 3, 4, the two verses quoted 272 PARASKARA-GRIHYA-SOTRA. thou, Agni’ (V4g. Samhita XXI, 4); ‘This, O Varuza’(X XI, 1); ‘For this I entreat thee’ (X XI, 2); ‘Thy hundred’ (Katy.-Sraut. X XV, 1, 11); ‘And quick, Agni’ (Katy. 1.1.); ‘The highest one’ (Vag. Samh. XII, 12); ‘ Be both to us’ (ibid. V, 3)—with (these verses he sacrifices) eight (oblations) before (the oblations of cooked food). g. Thus he sacrifices also afterwards, after he has made oblations of the mess of cooked food to the deities of the Agny4dheya. to. And to (Agni) Svishéakrzt, 11. With (the formulas), ‘Into the quick one (has been put) Agni’s (sacrificial portion) over which the word vasha¢ has been spoken ;’ ‘ What I have done too much ;’ ‘O gods who know the way.’ 12. Having sacrificed the Barhis, he partakes (of the sacrificial food). 13. Then food is given to the Brahmamas. Katy. XXV, 1, 11, and fifthly the verse Vag. Samh. XII, 12, are prescribed for the Sarvaprayaséitta (or general expiatory ceremony), see Katydyana 1.1. 11. Professor Stenzler, following Gayarama, takes the whole as one Mantra, which he translates: ‘ Ungehemmet sei Agni’s Spende, die durch die That ich iiberreich machte, bahnschaffende Gotter!’ But the words yat karmamz4tyartrifam are the opening words of a Mantra quoted Satapatha Brahmanza XIV, 9, 4, 24, (comp. also Asvalayana-Grvhya I, 10, 23; the connection in which atyaririfam there stands, shows that the word designates a mistake made in the sacrificial work by doing too much.) The words deva gatuvidas are the Pratika of Vag. Samhita VIII, 21. Thus I have no doubt that also ayasy Agner vasha/kr7tam (or possibly ayasy Agner (?) and vasha/krztam (?)) is a Pratika. Of course, the translation of these words must remain uncertain until the Mantra to which they belong has been discovered. 12. On the throwing into the fire of the Barhis, comp. Katy4yana III, 8 I KANDA, 3 KANDIKA, 9. 273 KayotiKA 8.
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.
1Perhaps I have dwelt here too long on the interpretation of a few words which are of no peculiar interest in themselves. But I venture to hope that the discussion on these words will serve as a specimen, by which the fundamental difference of two methods of handling our texts may be discerned. Let us never forget how much we owe to the scholars who have followed the first of these methods, but for ourselves let us choose the second. 1 Agneh paskad yagamano dakshivzatah patni 4a upavisati. arazipradinam na kartavyam. dhvitasyagner eva samskarah, * On this name of Sankhayana, see my Introduction to the translation of the Sankhayana-Grthya, above, p. 3. 8 Atraravipradanam yad adhvaryu’ kurute kvaéit, matam tan na Suyagfasya mathitam sostra nekkhati. PARASKARA-GR/HYA-SUTRA. KAwoa I, KawoikA 1. 1. Now henceforth the performance of the domestic sacrifices of cooked food (will be explained). 2. Having wiped (around the surface on which he intends to perform a sacrifice), having besmeared it (with cowdung), having drawn the lines thereon, having taken the earth out (of the lines), having besprinkled (the place with water), having established the (sacred) fire, having spread out the seat for the Brahman to the south, having carried forward (the Prazita water), having spread (Kusa grass) round (the fire), having put down (the different things used at the sacrifice) according as they are wanted, having prepared two (Kusa blades used as) strainers, having consecrated the Prokshami 1, 1. Comp. Sankha4yana-Grvhya I, 1; Asvalayana-Grihya I,1, &c. It seems to me that Professor Stenzler is not quite right in giving to the opening words of the text ath4taZ, which he translates ‘ nun also,’ the explanation: ‘das heisst, nach Beendigung des Srauta-sfitra von K&tyayana.’ I think rather it can be shown that ata’ does not contain a reference to something preceding ; thus the Srautasfitra, which forms the first part of the whole Sfitra collection, is opened in the same way by the words athatosdhikdara&. 2. The description of the standard form of domestic sacrifice opens with an enumeration of the five so-called bh samskara (parisamuhya, &c.). On the sam fthana (for parisamuhya is derived 270 PARASKARA-GRIHYA-SUTRA. water, having sprinkled (with that water the sacrificial implements) according to what is needed, having poured out (the Agya or sacrificial butter into the pot), and having put the sacrificial butter on the fire, he should (lustrate the butter by) moving a fire-brand round it. 3. Having warmed the (sacrificial spoon called) Sruva, having wiped it, having besprinkled it (with water), and warmed it again, he should put it down.
23. Having warmed the (sacrificial spoon called) Sruva, having wiped it, having besprinkled it (with water), and warmed it again, he should put it down. 4. Having taken the Agya from the fire, having purified it, having looked at it, and (having purified) the Prokshazi water as above, having taken up the Kusa blades with which he is to take hold (of the Agya pot) by its under surface, having put pieces of wood on (the fire), and having sprinkled (water round it), he should sacrifice. 5. This is the rite wherever a sacrifice is performed. KawnoikA 2, 1. The setting up of the Avasathya (or sacred domestic) fire (is performed) at the time of his wedding. from the root fh, not from vah ; comp. below, II, 4, 2: p&zinignim parisamthati), see Sankhayana I, 7, 11; Grzhya-samgraha-parisish/a I, 37, &c. On the lines drawn on the sacrificial surface, see Sankhayana I, 7, 6 seq.; Asvalayana I, 3, 1; Gréhya-samgraha-parisishfa I, 47 seq. 4. Pfirvavat (‘as above’) can possibly, as Professor Stenzler understands it, have been said with regard to KAtydyana’s rule, II, 3, 33: Tabhydm (scil. pavitrabhy4m) utpunati Savitur va iti. But it is also possible that the expression may refer to the second Siatra of this chapter, where it is said, proksha#iZ samskritya. On upayamandan kusan, comp. Katydyana I, ro, 6-8. 2, 1. Comp. Sankhayana-Grvhya I, 1, 3. -t. I KANDA, 2 KANDIKA, 8, 271 2. At the time of the division of the inheritance, according to some (teachers). 3. After he has fetched fire from the house of a Vaisya who is rich in cattle,— 4. All ceremonies are performed as at the cooking of the £atushprasya food. 5. Some (say that) the handing over of the kindling sticks (should take place), 6. Because the Sruti says, ‘There are five great sacrifices.’ 7. Having cooked a mess of sacrificial food for the deities of the Agny4dheya, and having sacrificed the two Aya portions, he sacrifices (the following) Agya oblations : 8. ‘Thou, Agni’ (Vag. Samhita X XI, 3); ‘ Thus 2. Sankhayana I, 1, 4. 3. Sankhayana I, 1, 8. 4. The atushprasya food is prepared, at the time of the setting up of the Srauta fires, for the four chief officiating priests of the Srauta sacrifices. Comp. Satapatha Brahmaza II, 1, 4. Katyayana’s corresponding rules with regard to the Adhana of the Srauta fires are found at IV, 7, 15. 16. 5. Comp.the remarks on this Sfitra,in the Introduction, pp. 265 seq.
3Comp. Satapatha Brahmaza II, 1, 4. Katyayana’s corresponding rules with regard to the Adhana of the Srauta fires are found at IV, 7, 15. 16. 5. Comp.the remarks on this Sfitra,in the Introduction, pp. 265 seq. 6. Satapatha Brahmaza XI, 5, 6, 1: ‘There are five great sacrifices which are great Sattras, viz. the sacrifice to living beings, the sacrifice to men, the sacrifice to the Manes, the sacrifice to the gods, the Brahmayagfa.’ As the Grzhya ceremonies are included here under the category of mah4yagiids or great sacrifices, they Tequire, according to the teachers whose opinion is stated in Sfitra 5, a form of the Agnyddh4na (setting up of the sacred fire) analogous to the Agnyadhana of the Srauta ritual, and containing, like that Adhdna, the act of the Aranipradana or handing over of the kindling woods (Sftra 5). 4. The deities of the Agnyadheya, or of the Srauta ceremony corresponding to the Grzhya rite here treated of, are Agni pavamana, Agni pavaka, Agni sufi, Aditi. On the Agyabhdgas, see Sankhayana I, 9, 7, &c. 8. The verses Vag. Samh. XXI, 3, 4, the two verses quoted 272 PARASKARA-GRIHYA-SOTRA. thou, Agni’ (V4g. Samhita XXI, 4); ‘This, O Varuza’(X XI, 1); ‘For this I entreat thee’ (X XI, 2); ‘Thy hundred’ (Katy.-Sraut. X XV, 1, 11); ‘And quick, Agni’ (Katy. 1.1.); ‘The highest one’ (Vag. Samh. XII, 12); ‘ Be both to us’ (ibid. V, 3)—with (these verses he sacrifices) eight (oblations) before (the oblations of cooked food). g. Thus he sacrifices also afterwards, after he has made oblations of the mess of cooked food to the deities of the Agny4dheya. to. And to (Agni) Svishéakrzt, 11. With (the formulas), ‘Into the quick one (has been put) Agni’s (sacrificial portion) over which the word vasha¢ has been spoken ;’ ‘ What I have done too much ;’ ‘O gods who know the way.’ 12. Having sacrificed the Barhis, he partakes (of the sacrificial food). 13. Then food is given to the Brahmamas. Katy. XXV, 1, 11, and fifthly the verse Vag. Samh. XII, 12, are prescribed for the Sarvaprayaséitta (or general expiatory ceremony), see Katydyana 1.1. 11. Professor Stenzler, following Gayarama, takes the whole as one Mantra, which he translates: ‘ Ungehemmet sei Agni’s Spende, die durch die That ich iiberreich machte, bahnschaffende Gotter!’ But the words yat karmamz4tyartrifam are the opening words of a Mantra quoted Satapatha Brahmanza XIV, 9, 4, 24, (comp. also Asvalayana-Grvhya I, 10, 23; the connection in which atyaririfam there stands, shows that the word designates a mistake made in the sacrificial work by doing too much.) The words deva gatuvidas are the Pratika of Vag. Samhita VIII, 21. Thus I have no doubt that also ayasy Agner vasha/kr7tam (or possibly ayasy Agner (?) and vasha/krztam (?)) is a Pratika. Of course, the translation of these words must remain uncertain until the Mantra to which they belong has been discovered. 12. On the throwing into the fire of the Barhis, comp. Katy4yana III, 8 I KANDA, 3 KANDIKA, 9. 273 KayotiKA 8.
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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