Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Of 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. 1. To six persons the Arghya reception is due: to a teacher, to an officiating priest, to the father-inlaw, to the king, to a friend, to a Snataka. 2. They should honour them (with the Arghya reception) once a year. 3. But officiating priests (they should receive) whenever they intend to perform a sacrifice. 4. Having ordered a seat to be got (for the guest), he says, ‘ Well, sir! sit down! We will do honour to you, sir!’ 5. They get for him a couch (of grass) to sit down on, another for the feet, water for washing the feet, the Argha water, water for sipping, and the honeymixture, i.e. curds, honey, and ghee, in a brass vessel with a brass cover. 6. Another person three times announces (to the guest) the couch and the other things (when they are offered to him). 7. He accepts the couch. 8. He sits down thereon with (the verse), ‘I am the highest one among my people, as the sun among the thunder-bolts. Here I tread on whosoever infests me.’ 9. With the feet (he treads) on the other (bundle of grass). 8, 1. On vaivahya, which I have translated ‘father-in-law,’ comp. the note on Sankhayana IJ, 15, 1. 2,3. Comp. below, Sfitra 31, and Sankh4yana-Grthya II, 15, 10. 6. Asvalayana-Grihya I, 24, 7. . 8. I have translated according to the reading of Asvalayana (1.1. § 8), vidyut&m instead of udyatam. 9, 10. There is no doubt that these Sftras should be divided [29] T 274 PARASKARA-GRIHYA-SOTRA. 10. When he is seated on the couch, he washes (for his guest) the left foot and then the right foot. 11. If (the host) is a Brahmamza, the right first. 12. (He does so) with (the formula), ‘The milk of Virag art thou. The milk of Virag may I obtain. (May) the milk of Pady4 Virag (dwell) in me.’ 13. He accepts the Arghya water with (the words), ‘ Waters are ye. May I obtain through you all my wishes.’ 14. Pouring it out he recites over (the waters the formula), ‘To the ocean I send you; go back to your source. Unhurt be our men. May my sap not be shed.’ 15. He sips water with (the formula), ‘Thou camest to me with glory. Unite me with lustre. Make me beloved by all creatures, the lord of cattle, unhurtful for the bodies.’ 16. With (the formula), ‘With Mitra’s’ (Vag. Samh., Kazvasdkh4 II, 3, 4) he looks at the Madhuparka. 17. With (the formula), ‘By the impulse of the god Savitvz’ (Vg. Samzh. 1.1.) he accepts it. 18. Taking it into his left hand he stirs it about thus: padayor anyam. vishfara astnaya savyam padam prakshflya dakshizam prakshalayati. Thus it is said in the Khadira-Grchya: vish/aram 4stirya ...adhydsita. padayor dvitiyaya (scil. rz) dvau ket. Gobhila has the Stra: padayor anyam. 11. The words brahmazas fet refer to the host, as the comparison of Asvalayana I, 24, 11, shows.
2Thus it is said in the Khadira-Grchya: vish/aram 4stirya ...adhydsita. padayor dvitiyaya (scil. rz) dvau ket. Gobhila has the Stra: padayor anyam. 11. The words brahmazas fet refer to the host, as the comparison of Asvalayana I, 24, 11, shows. 12. Comp. Asvalayana |. l. § 22; Sankhyana III, 7, 5. 13. The play on words (4pas=waters, avapnavani=may I obtain) is untranslatable. 16. Asvalayana-Grihya I, 24, 14. 17. Asvalayana-Grrhya I, 24, 15. 18, Asvalayana-Grshya l. 1. Annasane instead of ann4sane is simply a mistake in spelling. I KANDA, 3 KANDIKA, 27. 275 three times with the fourth finger of his right hand with (the formula), ‘Adoration to the brown-faced One. What has been damaged in thee, when the food was eaten, that I cut off from thee.’ 19. And with the fourth finger and the thumb he spirts away (some part of the Madhuparka) three times. 20. He partakes of it three times with (the formula), ‘What is the honied, highest form of honey, and the enjoyment of food, by that honied, highest form of honey, and by that enjoyment of food may I become highest, honied, and an enjoyer of food.’ 21. Or with (the verses) that contain the word ‘honey,’ verse by verse. 22. Let him give the remainder (of the Madhuparka) to a son or a pupil who is sitting to the north. 23. Or let him eat the whole of it (himself). 24. Or he should pour out (the remainder) to the east, at an unfrequented spot. 25. Having sipped water, he touches his bodily organs with (the formula), ‘May speech dwell in my mouth, breath in my nose, sight in my eyes, hearing in my ears, strength in my arms, vigour in my thighs. May my limbs be unhurt, may my body be united with my body!’ 26. When (the guest) has sipped water, (the host), holding a butcher’s knife, says to him three times, ‘A cow!’ 27. He replies, ‘The mother of the Rudras, the daughter of the Vasus, the sister of the Adityas, the 21. These are the three verses, Vag. Samhita XIII, 27-29. 22, Asvalayana-Grihya I, 24, 25. 23. Asvalayana 1.1. § 27. a4. Asvalayana 1.1. § 26. T2 276 PARASKARA-GRIHYA-SUTRA. navel of immortality. To the people who understand me, I say, “ Do not kill the guiltless cow, which is Aditi.” I kill my sin and N.N.’s sin,—thus, if he chooses to have it killed. 28. But if he chooses to let it loose, he should say, ‘My sin and N.N.’s sin has been killed. Om! Let it loose! Let it eat grass!’ 29. But let the Argha not be without flesh. 30. On the occasion of a sacrifice and of a wedding let (the guest) say, ‘ Make it (ready).’ 31. Even if he performs more than one Soma sacrifice during one year, let only priests who have received (from him) the Arghya reception, officiate for him, not such who have not received it; for this has been prescribed in the Sruti. KawnpikA 4. 1. There are four kinds of P&akayagéias, viz. the huta, the ahuta, the prahuta, and the pr4sita.
3KawnpikA 4. 1. There are four kinds of P&akayagéias, viz. the huta, the ahuta, the prahuta, and the pr4sita. 2. On the following five occasions; viz. the wedding, the tonsure (of the child’s head), the initiation (of the BrahmaA4rin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall, 3. On a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), he establishes the fire, 29, 30. These Sftras are identical with two Sfitras in the Sankhayana-Grzhya II, 15, 2.3. See the note there. It seems to me inadmissible to translate § 29, as Professor Stenzler does: Der Argha darf aber nicht immer ohne Fleisch sein. 31. Sankhayana-Grrhya II, 15, ro. 4, 1-5. See Sénkhayana-Grzhya I, 5, 1-5 and the notes. 1 KANDA, 4 KANDIKA, 13. 277 4. Having kindled it by attrition, according to some teachers, at his marriage. 5. During the northern course of the sun, in the time of the increasing moon, on an auspicious day he shall seize the hand of a girl, 6. Under one of the (three times) three Nakshatras of which a constellation designated as Uttara is first, 7. Or under (the Nakshatras) Svati, M7zgasiras, or Rohiat. 8. Three (wives are allowed) to a Brahmama, in accordance with the order of the castes, 9. Two toa Raganya, 10. One to a Vaisya, 11. One Sidra wife besides to all, according to some (teachers), without using Mantras (at the ceremonies of wedding, &c.). 12. He then makes her put on the (under) garment with (the verse), ‘ Live to old age; put on the garment! Be a protectress of the human tribes against imprecation. Live a hundred years full of vigour; clothe thyself in wealth and children. Blessed with fife put on this garment!’ 13. Then the upper garment with (the verse), ‘The goddesses who spun, who wove, who spread 6. I. e. under the constellations Uttaraphalgunf or the two constellations following it, Uttarashadfé or the two constellations following it, Uttarabhadrapada or the two constellations following it. 12. The words of the Mantra bhava krish/inam abhisastip4va4 no doubt are an imitation of Rig-veda I, 76, 3, bhava yagfianam abhisastip4va (where the words are applied to Agni). Thus the use of the masculine abhisastip4va with reference to the bride may be accounted for. 13. Comp. Atharva-veda XIV, 1, 45. This parallel passage shows us the way to correct the text of this very much corrupted Mantra. 278 PARASKARA-GRIHYA-SOTRA. out, and who drew out the threads on both sides, may those goddesses clothe thee for the sake of long life. Blessed with life put on this garment !’ 14. (The bride’s father ?) anoints the two, (while the bridegroom recites the verse,) ‘May the Visve devas, may the waters unite our hearts. May Matarisvan, may Dhatzz, may Deshéri (the ‘showing’ goddess) join us.’
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.
1Of 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. 1. To six persons the Arghya reception is due: to a teacher, to an officiating priest, to the father-inlaw, to the king, to a friend, to a Snataka. 2. They should honour them (with the Arghya reception) once a year. 3. But officiating priests (they should receive) whenever they intend to perform a sacrifice. 4. Having ordered a seat to be got (for the guest), he says, ‘ Well, sir! sit down! We will do honour to you, sir!’ 5. They get for him a couch (of grass) to sit down on, another for the feet, water for washing the feet, the Argha water, water for sipping, and the honeymixture, i.e. curds, honey, and ghee, in a brass vessel with a brass cover. 6. Another person three times announces (to the guest) the couch and the other things (when they are offered to him). 7. He accepts the couch. 8. He sits down thereon with (the verse), ‘I am the highest one among my people, as the sun among the thunder-bolts. Here I tread on whosoever infests me.’ 9. With the feet (he treads) on the other (bundle of grass). 8, 1. On vaivahya, which I have translated ‘father-in-law,’ comp. the note on Sankhayana IJ, 15, 1. 2,3. Comp. below, Sfitra 31, and Sankh4yana-Grthya II, 15, 10. 6. Asvalayana-Grihya I, 24, 7. . 8. I have translated according to the reading of Asvalayana (1.1. § 8), vidyut&m instead of udyatam. 9, 10. There is no doubt that these Sftras should be divided [29] T 274 PARASKARA-GRIHYA-SOTRA. 10. When he is seated on the couch, he washes (for his guest) the left foot and then the right foot. 11. If (the host) is a Brahmamza, the right first. 12. (He does so) with (the formula), ‘The milk of Virag art thou. The milk of Virag may I obtain. (May) the milk of Pady4 Virag (dwell) in me.’ 13. He accepts the Arghya water with (the words), ‘ Waters are ye. May I obtain through you all my wishes.’ 14. Pouring it out he recites over (the waters the formula), ‘To the ocean I send you; go back to your source. Unhurt be our men. May my sap not be shed.’ 15. He sips water with (the formula), ‘Thou camest to me with glory. Unite me with lustre. Make me beloved by all creatures, the lord of cattle, unhurtful for the bodies.’ 16. With (the formula), ‘With Mitra’s’ (Vag. Samh., Kazvasdkh4 II, 3, 4) he looks at the Madhuparka. 17. With (the formula), ‘By the impulse of the god Savitvz’ (Vg. Samzh. 1.1.) he accepts it. 18. Taking it into his left hand he stirs it about thus: padayor anyam. vishfara astnaya savyam padam prakshflya dakshizam prakshalayati. Thus it is said in the Khadira-Grchya: vish/aram 4stirya ...adhydsita. padayor dvitiyaya (scil. rz) dvau ket. Gobhila has the Stra: padayor anyam. 11. The words brahmazas fet refer to the host, as the comparison of Asvalayana I, 24, 11, shows.
2Thus it is said in the Khadira-Grchya: vish/aram 4stirya ...adhydsita. padayor dvitiyaya (scil. rz) dvau ket. Gobhila has the Stra: padayor anyam. 11. The words brahmazas fet refer to the host, as the comparison of Asvalayana I, 24, 11, shows. 12. Comp. Asvalayana |. l. § 22; Sankhyana III, 7, 5. 13. The play on words (4pas=waters, avapnavani=may I obtain) is untranslatable. 16. Asvalayana-Grihya I, 24, 14. 17. Asvalayana-Grrhya I, 24, 15. 18, Asvalayana-Grshya l. 1. Annasane instead of ann4sane is simply a mistake in spelling. I KANDA, 3 KANDIKA, 27. 275 three times with the fourth finger of his right hand with (the formula), ‘Adoration to the brown-faced One. What has been damaged in thee, when the food was eaten, that I cut off from thee.’ 19. And with the fourth finger and the thumb he spirts away (some part of the Madhuparka) three times. 20. He partakes of it three times with (the formula), ‘What is the honied, highest form of honey, and the enjoyment of food, by that honied, highest form of honey, and by that enjoyment of food may I become highest, honied, and an enjoyer of food.’ 21. Or with (the verses) that contain the word ‘honey,’ verse by verse. 22. Let him give the remainder (of the Madhuparka) to a son or a pupil who is sitting to the north. 23. Or let him eat the whole of it (himself). 24. Or he should pour out (the remainder) to the east, at an unfrequented spot. 25. Having sipped water, he touches his bodily organs with (the formula), ‘May speech dwell in my mouth, breath in my nose, sight in my eyes, hearing in my ears, strength in my arms, vigour in my thighs. May my limbs be unhurt, may my body be united with my body!’ 26. When (the guest) has sipped water, (the host), holding a butcher’s knife, says to him three times, ‘A cow!’ 27. He replies, ‘The mother of the Rudras, the daughter of the Vasus, the sister of the Adityas, the 21. These are the three verses, Vag. Samhita XIII, 27-29. 22, Asvalayana-Grihya I, 24, 25. 23. Asvalayana 1.1. § 27. a4. Asvalayana 1.1. § 26. T2 276 PARASKARA-GRIHYA-SUTRA. navel of immortality. To the people who understand me, I say, “ Do not kill the guiltless cow, which is Aditi.” I kill my sin and N.N.’s sin,—thus, if he chooses to have it killed. 28. But if he chooses to let it loose, he should say, ‘My sin and N.N.’s sin has been killed. Om! Let it loose! Let it eat grass!’ 29. But let the Argha not be without flesh. 30. On the occasion of a sacrifice and of a wedding let (the guest) say, ‘ Make it (ready).’ 31. Even if he performs more than one Soma sacrifice during one year, let only priests who have received (from him) the Arghya reception, officiate for him, not such who have not received it; for this has been prescribed in the Sruti. KawnpikA 4. 1. There are four kinds of P&akayagéias, viz. the huta, the ahuta, the prahuta, and the pr4sita.
3KawnpikA 4. 1. There are four kinds of P&akayagéias, viz. the huta, the ahuta, the prahuta, and the pr4sita. 2. On the following five occasions; viz. the wedding, the tonsure (of the child’s head), the initiation (of the BrahmaA4rin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall, 3. On a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), he establishes the fire, 29, 30. These Sftras are identical with two Sfitras in the Sankhayana-Grzhya II, 15, 2.3. See the note there. It seems to me inadmissible to translate § 29, as Professor Stenzler does: Der Argha darf aber nicht immer ohne Fleisch sein. 31. Sankhayana-Grrhya II, 15, ro. 4, 1-5. See Sénkhayana-Grzhya I, 5, 1-5 and the notes. 1 KANDA, 4 KANDIKA, 13. 277 4. Having kindled it by attrition, according to some teachers, at his marriage. 5. During the northern course of the sun, in the time of the increasing moon, on an auspicious day he shall seize the hand of a girl, 6. Under one of the (three times) three Nakshatras of which a constellation designated as Uttara is first, 7. Or under (the Nakshatras) Svati, M7zgasiras, or Rohiat. 8. Three (wives are allowed) to a Brahmama, in accordance with the order of the castes, 9. Two toa Raganya, 10. One to a Vaisya, 11. One Sidra wife besides to all, according to some (teachers), without using Mantras (at the ceremonies of wedding, &c.). 12. He then makes her put on the (under) garment with (the verse), ‘ Live to old age; put on the garment! Be a protectress of the human tribes against imprecation. Live a hundred years full of vigour; clothe thyself in wealth and children. Blessed with fife put on this garment!’ 13. Then the upper garment with (the verse), ‘The goddesses who spun, who wove, who spread 6. I. e. under the constellations Uttaraphalgunf or the two constellations following it, Uttarashadfé or the two constellations following it, Uttarabhadrapada or the two constellations following it. 12. The words of the Mantra bhava krish/inam abhisastip4va4 no doubt are an imitation of Rig-veda I, 76, 3, bhava yagfianam abhisastip4va (where the words are applied to Agni). Thus the use of the masculine abhisastip4va with reference to the bride may be accounted for. 13. Comp. Atharva-veda XIV, 1, 45. This parallel passage shows us the way to correct the text of this very much corrupted Mantra. 278 PARASKARA-GRIHYA-SOTRA. out, and who drew out the threads on both sides, may those goddesses clothe thee for the sake of long life. Blessed with life put on this garment !’ 14. (The bride’s father ?) anoints the two, (while the bridegroom recites the verse,) ‘May the Visve devas, may the waters unite our hearts. May Matarisvan, may Dhatzz, may Deshéri (the ‘showing’ goddess) join us.’
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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