Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Il KANDA, 5 KANDIKA, 18. 309 6. From six, twelve, or an indefinite number. 7. From his own mother first, according to some (teachers). 8. Having announced the alms received to his teacher, he should stand, keeping silence, through the rest of the day, according to some. 9. Having fetched fire-wood out of the forest without damaging (trees), he should put them on that fire as above, and should abandon his silence. 10. He should sleep on the ground and eat no pungent or saline food. 11. Wearing the staff, worshipping the fire, being obedient to his Guru, going the rounds for alms— (these are the standing duties of students). 12. He should avoid honey or flesh, bathing (for pleasure), sitting on high seats, going to women, falsehood, and taking what is not given to him. 13. Let him live forty-eight years as a student for the (four) Vedas, 14. Or twelve years for each Veda, 15. Or until he has learnt it. 16. The garment (of a student) should be made of hemp, flax, or wool (accordingly as he is a Brahmaza, a Kshatriya, or a Vaisya). 17. The upper garment of a Brahmaza should be an antelope-skin, 18, That of a Raganya the skin of a spotted deer, 8. Asvalayana 1.1. §§ 10, 11. g. The meaning is, he should not break off branches, but only gather such as have fallen off. The words ‘as above’ refer to chap. 4. 12. Gautama II, 13; Apastamba I, 2, 23. 28-30. 21. 26. 13-15. Comp. Apastamba I, 2, 12 seqq.; Asvalayana I, 22, 3. 310 PARASKARA-GRIHYA-SOTRA. 19. That of a Vaisya a goat's or cow's skin. 20. Or if (the prescribed sort of garment) is not to be had, a cow's hide (should be worn) by all, because to that belongs the first place (among all kinds of garments). 21. The girdle of a Brahmaza should be of Mujiga grass, 22. That of a Kshatriya should be a bowstring, 23. That of a Vaisya, made of Marva (i.e. Sanseveria Roxburghiana). 24. If there is no Mugga (or the other articles prescribed in §§ 22, 23, the girdles should be made) of Kusa grass, of the plant Asmantaka, or of Balbaga grass (respectively). 25. The staff of a Brahmaza is of Palasa wood, 26. That of a Raganya of Bilva wood, 27. That of a Vaisya of Udumbara wood. 28. Or all (sorts of staffs may be used) by all. 29. If the teacher calls him, he shall rise and then answer. 30. If (the teacher calls him) while he is lying down, (he should answer) sitting; if sitting, standing ; if standing, walking up (to the teacher) ; if walking up, running up. 31. If he behaves thus, his fame when he has become a Snataka (i.e. when he has taken the bath at the end of his studentship) will be (such that people will say of him), ‘To-day he stays there; to-day he stays there.’ 32. There are three (kinds of) Sndtakas: a Vidyésnataka (i.e. a Sndtaka by knowledge), a Vrata- 24. Manu II, 43. 32-35. Comp. Apastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.) II KANDA, 5 KANDIKA, 42. 311
2There are three (kinds of) Sndtakas: a Vidyésnataka (i.e. a Sndtaka by knowledge), a Vrata- 24. Manu II, 43. 32-35. Comp. Apastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.) II KANDA, 5 KANDIKA, 42. 311 snataka (i.e. a Sndtaka by the completion of his vows), and a Vidy4-vrata-snataka (i.e. a Snataka both by knowledge and by the completion of his vows). 33. He who performs the Sam4vartana ceremony, after having finished the study of the Veda, but before the time of his vows has expired, is a Vidy4-snAtaka. 34. He who performs the Sam4vartana, after his vows have expired, but before he has finished the study of the Veda, is a Vrata-snataka. 35. He who performs the SamAvartana, after having finished both, is a Vidy4-vrata-snataka. 36. Until the sixteenth year the time (for being initiated) has not passed for a Brahmaza, 37. Until the twenty-second for a Raganya, 38. Until the twenty-fourth for a Vaisya. 39. After that (time has passed), they become patitasAvitrika (or persons who have lost the right of learning the Savitri). 40. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them. 41. After the time has passed, (they should do) as has been prescribed. 42. A person whose ancestors through three generations have been patitas4vitrikas, is excluded years ; see above, Sfitras 13 and 14, and below, chap. 6, 2. 3. The SamAvartana is the returning home of the student at the end of his studentship. 36-40. Asval4yana-Grthya I, 19, 5 seqq. &c. 41. The general rule here alluded to is, according to the commentators, that given by KAty4yana, Srauta-sfitra XXV, 1, 12. 13. There it is stated which expiatory oblations have to precede, when a rite that has not been performed, or that has been incorrectly performed, is to be performed for good. 42. Those who have not been initiated in due time, may act as 312 PARASKARA-GRIHYA-SOTRA, from the sacrament (of initiation) and from being taught the Veda. 43. Of such persons those who desire to receive the sacrament, may perform the sacrifice of Vratyastoma and then study the Veda, if they like. For (of persons who have done that) it is said, ‘ Intercourse with them is permitted.’ KawpixkA 6. 1. When he has finished the Veda, he should take the bath (by which he becomes a SnAtaka) ; 2. Or when (he has gone through) a studentship of forty-eight years ; 3. Or also after (a studentship) of twelve years, according to some (teachers). 4. (Let him take the bath only) if his Guru has given his permission. 5. Rules (regarding the performance of sacrifices), (texts) to be used (at the sacrifices according to those rules), and reasoning (on the meaning of the rites and texts): that is the Veda. 6. Some say (that the Veda should be studied) with its six Angas ;
35. Rules (regarding the performance of sacrifices), (texts) to be used (at the sacrifices according to those rules), and reasoning (on the meaning of the rites and texts): that is the Veda. 6. Some say (that the Veda should be studied) with its six Angas ; stated in Sfitra 41. But if the omission has been perpetuated through three generations, the descendant of such persons is subject to the rules stated in Sftras 42 and 43. 43. Katyayana, after having given the rules on the Vratyastoma sacrifice (see Weber, Indische Literaturgeschichte, 2nd edition, Pp. 73 seq.), says: ‘Intercourse with them (who have performed that sacrifice) is permitted’ (Sraut. XXII, 4, 28). 6, 2. See above, chap. 5, 13. 3. See chap. 5, 14. 5. The expressions of the text for the three categories are, vidhi, vidheya, tarka. 6. I.e. with the supplementary treatises on ritual, grammar, astronomy, etymology, pronunciation of the Mantras, and metrics. II KANDA, 6 KANDIKA, 12, 313 7. Not so that he only knows the ceremonial. 8. But optionally by one who knows the sacrifices (the bath may be taken). 9. (The student) after having embraced (the feet of) his teacher, and put the pieces of wood on the fire, places himself northwards of an enclosure, on eastward-pointed Kusa grass, to the east of eight vessels with water. 10. ‘The fires that dwell in the waters; the fire which must be hidden, the fire which must be covered, the ray of light, the fire which kills the mind, the unwavering one, the pain-causing one, the destroyer of the body, the fire which kills the organs —those I leave behind. The shining one, that I seize here’—with (this formula) he draws water out of one (of the eight vessels) ; 11. With that he besprinkles himself with (the words), ‘ Therewith I besprinkle myself for the sake of prosperity, of glory, of holiness, of holy lustre.’ 12. (A second time he draws water out of a second of the eight vessels with the formula given in Sftra 10, putting instead of the words, ‘The shining one, &c.,’ the verse): ‘By which you have created prosperity, by which you have touched sur4, with which you have anointed the eyes, which is your glory, O Asvins.’ 10. As to the names of the eight hostile powers of Agni, comp. S&nkhayana-Gréhya V, 2; Atharva-veda XIV, 1, 38; XVI, 1; Mantrabrahmaza I, 7, 1. 12. The reading of the Mantra seems to be corrupt. Compare the form in which it is given by Bhavadeva, quoted in Professor Stenzler’s note on this Satra. Instead of sriyam we have probably to read, as Bhavadeva has, striyam; instead of akshyau, akshan. Professor Stenzler very pertinently compares Atharva-veda XIV, 1, 35-36. Comp. also Mantrabrahmaaa I, 7, 5. 314 PARASKARA-GRIHYA-SOTRA. 13. (And he draws water out of three other vessels) with (the three verses), ‘Ye waters are’ (Vag. Samh. XI, 50-52), verse by verse. 14. With (water drawn out of) the three other (vessels he besprinkles himself) silently.
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.
1Il KANDA, 5 KANDIKA, 18. 309 6. From six, twelve, or an indefinite number. 7. From his own mother first, according to some (teachers). 8. Having announced the alms received to his teacher, he should stand, keeping silence, through the rest of the day, according to some. 9. Having fetched fire-wood out of the forest without damaging (trees), he should put them on that fire as above, and should abandon his silence. 10. He should sleep on the ground and eat no pungent or saline food. 11. Wearing the staff, worshipping the fire, being obedient to his Guru, going the rounds for alms— (these are the standing duties of students). 12. He should avoid honey or flesh, bathing (for pleasure), sitting on high seats, going to women, falsehood, and taking what is not given to him. 13. Let him live forty-eight years as a student for the (four) Vedas, 14. Or twelve years for each Veda, 15. Or until he has learnt it. 16. The garment (of a student) should be made of hemp, flax, or wool (accordingly as he is a Brahmaza, a Kshatriya, or a Vaisya). 17. The upper garment of a Brahmaza should be an antelope-skin, 18, That of a Raganya the skin of a spotted deer, 8. Asvalayana 1.1. §§ 10, 11. g. The meaning is, he should not break off branches, but only gather such as have fallen off. The words ‘as above’ refer to chap. 4. 12. Gautama II, 13; Apastamba I, 2, 23. 28-30. 21. 26. 13-15. Comp. Apastamba I, 2, 12 seqq.; Asvalayana I, 22, 3. 310 PARASKARA-GRIHYA-SOTRA. 19. That of a Vaisya a goat's or cow's skin. 20. Or if (the prescribed sort of garment) is not to be had, a cow's hide (should be worn) by all, because to that belongs the first place (among all kinds of garments). 21. The girdle of a Brahmaza should be of Mujiga grass, 22. That of a Kshatriya should be a bowstring, 23. That of a Vaisya, made of Marva (i.e. Sanseveria Roxburghiana). 24. If there is no Mugga (or the other articles prescribed in §§ 22, 23, the girdles should be made) of Kusa grass, of the plant Asmantaka, or of Balbaga grass (respectively). 25. The staff of a Brahmaza is of Palasa wood, 26. That of a Raganya of Bilva wood, 27. That of a Vaisya of Udumbara wood. 28. Or all (sorts of staffs may be used) by all. 29. If the teacher calls him, he shall rise and then answer. 30. If (the teacher calls him) while he is lying down, (he should answer) sitting; if sitting, standing ; if standing, walking up (to the teacher) ; if walking up, running up. 31. If he behaves thus, his fame when he has become a Snataka (i.e. when he has taken the bath at the end of his studentship) will be (such that people will say of him), ‘To-day he stays there; to-day he stays there.’ 32. There are three (kinds of) Sndtakas: a Vidyésnataka (i.e. a Sndtaka by knowledge), a Vrata- 24. Manu II, 43. 32-35. Comp. Apastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.) II KANDA, 5 KANDIKA, 42. 311
2There are three (kinds of) Sndtakas: a Vidyésnataka (i.e. a Sndtaka by knowledge), a Vrata- 24. Manu II, 43. 32-35. Comp. Apastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.) II KANDA, 5 KANDIKA, 42. 311 snataka (i.e. a Sndtaka by the completion of his vows), and a Vidy4-vrata-snataka (i.e. a Snataka both by knowledge and by the completion of his vows). 33. He who performs the Sam4vartana ceremony, after having finished the study of the Veda, but before the time of his vows has expired, is a Vidy4-snAtaka. 34. He who performs the Sam4vartana, after his vows have expired, but before he has finished the study of the Veda, is a Vrata-snataka. 35. He who performs the SamAvartana, after having finished both, is a Vidy4-vrata-snataka. 36. Until the sixteenth year the time (for being initiated) has not passed for a Brahmaza, 37. Until the twenty-second for a Raganya, 38. Until the twenty-fourth for a Vaisya. 39. After that (time has passed), they become patitasAvitrika (or persons who have lost the right of learning the Savitri). 40. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them. 41. After the time has passed, (they should do) as has been prescribed. 42. A person whose ancestors through three generations have been patitas4vitrikas, is excluded years ; see above, Sfitras 13 and 14, and below, chap. 6, 2. 3. The SamAvartana is the returning home of the student at the end of his studentship. 36-40. Asval4yana-Grthya I, 19, 5 seqq. &c. 41. The general rule here alluded to is, according to the commentators, that given by KAty4yana, Srauta-sfitra XXV, 1, 12. 13. There it is stated which expiatory oblations have to precede, when a rite that has not been performed, or that has been incorrectly performed, is to be performed for good. 42. Those who have not been initiated in due time, may act as 312 PARASKARA-GRIHYA-SOTRA, from the sacrament (of initiation) and from being taught the Veda. 43. Of such persons those who desire to receive the sacrament, may perform the sacrifice of Vratyastoma and then study the Veda, if they like. For (of persons who have done that) it is said, ‘ Intercourse with them is permitted.’ KawpixkA 6. 1. When he has finished the Veda, he should take the bath (by which he becomes a SnAtaka) ; 2. Or when (he has gone through) a studentship of forty-eight years ; 3. Or also after (a studentship) of twelve years, according to some (teachers). 4. (Let him take the bath only) if his Guru has given his permission. 5. Rules (regarding the performance of sacrifices), (texts) to be used (at the sacrifices according to those rules), and reasoning (on the meaning of the rites and texts): that is the Veda. 6. Some say (that the Veda should be studied) with its six Angas ;
35. Rules (regarding the performance of sacrifices), (texts) to be used (at the sacrifices according to those rules), and reasoning (on the meaning of the rites and texts): that is the Veda. 6. Some say (that the Veda should be studied) with its six Angas ; stated in Sfitra 41. But if the omission has been perpetuated through three generations, the descendant of such persons is subject to the rules stated in Sftras 42 and 43. 43. Katyayana, after having given the rules on the Vratyastoma sacrifice (see Weber, Indische Literaturgeschichte, 2nd edition, Pp. 73 seq.), says: ‘Intercourse with them (who have performed that sacrifice) is permitted’ (Sraut. XXII, 4, 28). 6, 2. See above, chap. 5, 13. 3. See chap. 5, 14. 5. The expressions of the text for the three categories are, vidhi, vidheya, tarka. 6. I.e. with the supplementary treatises on ritual, grammar, astronomy, etymology, pronunciation of the Mantras, and metrics. II KANDA, 6 KANDIKA, 12, 313 7. Not so that he only knows the ceremonial. 8. But optionally by one who knows the sacrifices (the bath may be taken). 9. (The student) after having embraced (the feet of) his teacher, and put the pieces of wood on the fire, places himself northwards of an enclosure, on eastward-pointed Kusa grass, to the east of eight vessels with water. 10. ‘The fires that dwell in the waters; the fire which must be hidden, the fire which must be covered, the ray of light, the fire which kills the mind, the unwavering one, the pain-causing one, the destroyer of the body, the fire which kills the organs —those I leave behind. The shining one, that I seize here’—with (this formula) he draws water out of one (of the eight vessels) ; 11. With that he besprinkles himself with (the words), ‘ Therewith I besprinkle myself for the sake of prosperity, of glory, of holiness, of holy lustre.’ 12. (A second time he draws water out of a second of the eight vessels with the formula given in Sftra 10, putting instead of the words, ‘The shining one, &c.,’ the verse): ‘By which you have created prosperity, by which you have touched sur4, with which you have anointed the eyes, which is your glory, O Asvins.’ 10. As to the names of the eight hostile powers of Agni, comp. S&nkhayana-Gréhya V, 2; Atharva-veda XIV, 1, 38; XVI, 1; Mantrabrahmaza I, 7, 1. 12. The reading of the Mantra seems to be corrupt. Compare the form in which it is given by Bhavadeva, quoted in Professor Stenzler’s note on this Satra. Instead of sriyam we have probably to read, as Bhavadeva has, striyam; instead of akshyau, akshan. Professor Stenzler very pertinently compares Atharva-veda XIV, 1, 35-36. Comp. also Mantrabrahmaaa I, 7, 5. 314 PARASKARA-GRIHYA-SOTRA. 13. (And he draws water out of three other vessels) with (the three verses), ‘Ye waters are’ (Vag. Samh. XI, 50-52), verse by verse. 14. With (water drawn out of) the three other (vessels he besprinkles himself) silently.
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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