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One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. Also a person who has received the diksh4 (or inauguration for a Soma sacrifice), should observe these rules beginning from (that which regards) the sun-shine (Satra 5), if he performs the Pravargya ceremony. KanpixkA 9. 1. Now (follow) the five great sacrifices. 2. Of the Vaisvadeva food he should, after having sprinkled (water) round (the sacred fire), make oblations, with the word Sv4h4 (each time repeated), to Brahman, to Fragdpati, to the (deities) of the house, to Kasyapa, and to Anumati. 3. To the domestic deities (he offers) three 9. The Pravargya ceremony, one of the preparatory ceremonies of the Soma sacrifice (Indische Studien, X, 363), was not performed at every Soma sacrifice, but there were certain restrictions regarding its performance; see Indische Studien, IX, 219 seq. 9,1. The five Mahayagfias are, the sacrifice to the gods, the sacrifice to living Beings, the sacrifice to the Fathers, the sacrifice to the Brahman, the sacrifice to men. As to the meaning of the five categories, see Asvalayana-Grthya III, 1. 2. Compare above, I, 12, 3. 3. Compare above, I, 12, 2. 320 PARASKARA-GRIHYA-SOTRA. (Balis) in.the water-pot : to Parganya, to the waters, to the Earth; 4. To Dhatryz and Vidhatzz at the two doorposts ; 5. To the different quarters (of the horizon), to Vayu and (to the presiding deities) of the quarters ; 6. In the middle three (Balis) to Brahman, to the Air, to the Sun. 7. To the north of those (he offers Balis) to the Visve devas and to all the beings ; 8. Further on to Ushas and to the Lord of beings ; 9. To the south (to the Fathers) with (the words), ‘To the Fathers, Svadh4! Adoration!’ 10. Having rinsed out the vessel, he should pour it out towards the north-west with (the words), ‘Consumption! this to thee!’ 11. Taking the Brahmaza’s portion (of the food which he is going to distribute), he should give it to a Brahmawza, after he has made him wash himself, with (the words), ‘ Well! (this) to thee!’ 12. To (religious) mendicants and to guests they should apportion (food) as due to them. 13. The persons belonging to the house, the young and the old, should eat what is due to them ; 14. Afterwards the householder and his wife. 15. Or the householder (should eat) first, because 11. What I have translated ‘the Brahmama’s portion’ is agra. See on this word the remark of Nilakan‘ha quoted by Bohtlingk- Roth s.v. agrahara : agram brahmazabhoganam, tadartham hriyante ragadhanat prethakkriyante tesgraharah kshetrddaya#. According to different commentators and lexicographers one Agra is equal to four or to sixteen mouthfuls of food. 15. I cannot indicate any more than Professor Stenzler could, where the passage here quoted occurs in a Brahmana. II KANDA, IO KANDIKA, IO. 321 the Sruti says, ‘Therefore the householder should eat the sweetest food before his guests.’
215. I cannot indicate any more than Professor Stenzler could, where the passage here quoted occurs in a Brahmana. II KANDA, IO KANDIKA, IO. 321 the Sruti says, ‘Therefore the householder should eat the sweetest food before his guests.’ 16. Every day he should sacrifice with the word svaha. If he has no food (to offer, he should make his offering) with something else, be it even a piece of wood (only), to the gods, or be it (only) a waterpot, to the Fathers and to men. KawoikA 10. 1. Now (follows) the Adhy4yop4karman (or opening ceremony at the beginning of the annual course of study). 2. When the herbs appear, (when the moon stands in conjunction) with Sravaza, on the full-moon day of the Sraévaza month, or on the fifth (Tithi) of the Sravaza month under (the Nakshatra) Hasta ; 3. Having sacrificed the two Agya portions, he offers two Agya oblations, (namely,) — 4. To the Earth and to Agni, if (he studies) the kig-veda, 5. To the Air and to Vayu, if the Yagur-veda, 6. To the Heaven and to the Sun, if the SAmaveda, 7. To the quarters (of the horizon) and to the Moon, if the Atharva-veda; 8. (Besides) to the Brahman, to the metres in every case, 9. And to Pragdpati, to the gods, to the A’shis, to Faith, to Insight, to Sadasaspati, to Anumati. 1o. The same (oblations are made) when the 16. Comp. Sankh&yana-Grzhya II, 17, 2; Satapatha Bréhmana XI, 5, 6, 2. 10, 2. Comp. Asvalayana-Grihya III, 5, 2. 3 and my note. to. On the different vratas (observances) connected with the [29] Y 322 PARASKARA-GRIHYA-SOTRA. observances are imposed (on a student) or given up (by him, after having been kept through the prescribed period of time). 11. With (the verse), ‘Sadasaspati’ (V4g. Sash. XXXII, 13) (the teacher) three times (sacrifices) fried grains. 12. All should repeat (that verse after him). 13. After each oblation they should each time put on the fire three pieces of Udumbara wood, fresh branches with leaves, anointed with ghee, reciting the Savitri. 14. And the students (should put wood on the fire) in the manner stated above. 15. With (the verse), ‘Luck may bring us’ (Vag. Samh. IX, 16) they should eat the fried grains without chewing them. 16. With the verse, ‘Of Dadhikraévan’ (Vag. Samh. X XIII, 32) they should eat curds. 17. As many pupils as he wishes to obtain, so many sesamum grains should he sacrifice with a dice-board, with the SAvitrit or with the Anuvd4ka, ‘ Bright-resplending’ (Vag. Sah. XVII, 80 seqq.). 18. After they have eaten (the remainder of the sacrificial food, the teacher) should pronounce the word Om and then repeat the Savitri three times, and the beginnings of the Adhy4yas to (the students) who are seated facing the west; study of the Veda, such as the Sukriya-vrata, the Sakvara-vrata, &c., comp. especially Sinkhayana-Grthya II, 11. 12 and the notes there. 14. See above, chap. 4.
3especially Sinkhayana-Grthya II, 11. 12 and the notes there. 14. See above, chap. 4. 17. Akarshaphalakena. Rimakrishwa states that this is a board of Udumbara wood, of the length of an arm, and of the shape of a serpent. (See Professor Stenzler’s note.) 18. The following Sfitras clearly show that this rule is intended for students of the Yagur-veda only. 11 KANDA, II KANDIKA, 3. 323 19. The beginnings of the sections belonging to the (different) Azshis, if they are Bahvrzéas (i.e. if they study the Azg-veda), 20. The Parvans, if they are AKandogas (i.e. if they study the SAma-veda), 21. The Sdktas, if they are Atharvans, 22. All murmur: ‘May it be ours in common; may it bless us in common; may this Brahman be powerful with us together. Indra knows that through which, and in which way, no hatred may spring up amongst us.’ 23. Through a period of three nights they should not study (the Veda). 24. And they should not cut the hair of their bodies and their nails. 25. Some say (that this should not be done) till the Utsarga (i.e. the concluding ceremony of the annual course of study). KawopikA 11. 1. If (a strong) wind is blowing, and on the newmoon day there is an entire interruption of study. 2. If one has partaken of a Sraddha dinner, if a meteor falls, or distant thundering is heard, or if the earth quakes, or if fiery apparitions are seen, and when a new season begins, (the study shall be interrupted) until the same time next day. 3. If the Utsarga ceremony has been performed, 20. On the division of the SAma-veda into Parvans, comp. Weber, Indische Literaturgeschichte, 2nd edition, p. 72. 11, 1. ‘Entire interruption’ means, according to the commentators, that not only the study of the Veda itself, but also that of the Vedangas, or even all sorts of worldly instruction are forbidden. 3. I have left the words sarvarfipe £a untranslated. Evidently Y2 324 PARASKARA-GRIHYA-SOTRA. if clouds appear,...., (it shall be interrupted) through a period of three nights or till twilight has thrice passed. 4. After he has eaten, until he has (washed and) dried his hands; while being in water; at nighttime; at the time of the morning and evening twilight ; while a dead body or a Kamndala is in the village. 5. While running, while seeing a person of bad fame or who has lost his caste, if a miraculous or happy event happens, as long as (that which occasions the interruption of study) endures. 6. If hoar-frost (lies on the ground), if a musical instrument is heard, or the cry of a person in pain, at the border of the village, in a burial ground, or if a dog, an ass, an owl, a jackal, or a Sdman song is heard, or if a learned person approaches, as long as (that occasion) endures. 7. If his Guru has died, let him go down into water (for offering water-oblations) and interrupt (the study) for ten nights. 8. If one who has performed with him the TAndnaptra ceremony, or a fellow-pupil (has died), for three nights.
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.
1g. Also a person who has received the diksh4 (or inauguration for a Soma sacrifice), should observe these rules beginning from (that which regards) the sun-shine (Satra 5), if he performs the Pravargya ceremony. KanpixkA 9. 1. Now (follow) the five great sacrifices. 2. Of the Vaisvadeva food he should, after having sprinkled (water) round (the sacred fire), make oblations, with the word Sv4h4 (each time repeated), to Brahman, to Fragdpati, to the (deities) of the house, to Kasyapa, and to Anumati. 3. To the domestic deities (he offers) three 9. The Pravargya ceremony, one of the preparatory ceremonies of the Soma sacrifice (Indische Studien, X, 363), was not performed at every Soma sacrifice, but there were certain restrictions regarding its performance; see Indische Studien, IX, 219 seq. 9,1. The five Mahayagfias are, the sacrifice to the gods, the sacrifice to living Beings, the sacrifice to the Fathers, the sacrifice to the Brahman, the sacrifice to men. As to the meaning of the five categories, see Asvalayana-Grthya III, 1. 2. Compare above, I, 12, 3. 3. Compare above, I, 12, 2. 320 PARASKARA-GRIHYA-SOTRA. (Balis) in.the water-pot : to Parganya, to the waters, to the Earth; 4. To Dhatryz and Vidhatzz at the two doorposts ; 5. To the different quarters (of the horizon), to Vayu and (to the presiding deities) of the quarters ; 6. In the middle three (Balis) to Brahman, to the Air, to the Sun. 7. To the north of those (he offers Balis) to the Visve devas and to all the beings ; 8. Further on to Ushas and to the Lord of beings ; 9. To the south (to the Fathers) with (the words), ‘To the Fathers, Svadh4! Adoration!’ 10. Having rinsed out the vessel, he should pour it out towards the north-west with (the words), ‘Consumption! this to thee!’ 11. Taking the Brahmaza’s portion (of the food which he is going to distribute), he should give it to a Brahmawza, after he has made him wash himself, with (the words), ‘ Well! (this) to thee!’ 12. To (religious) mendicants and to guests they should apportion (food) as due to them. 13. The persons belonging to the house, the young and the old, should eat what is due to them ; 14. Afterwards the householder and his wife. 15. Or the householder (should eat) first, because 11. What I have translated ‘the Brahmama’s portion’ is agra. See on this word the remark of Nilakan‘ha quoted by Bohtlingk- Roth s.v. agrahara : agram brahmazabhoganam, tadartham hriyante ragadhanat prethakkriyante tesgraharah kshetrddaya#. According to different commentators and lexicographers one Agra is equal to four or to sixteen mouthfuls of food. 15. I cannot indicate any more than Professor Stenzler could, where the passage here quoted occurs in a Brahmana. II KANDA, IO KANDIKA, IO. 321 the Sruti says, ‘Therefore the householder should eat the sweetest food before his guests.’
215. I cannot indicate any more than Professor Stenzler could, where the passage here quoted occurs in a Brahmana. II KANDA, IO KANDIKA, IO. 321 the Sruti says, ‘Therefore the householder should eat the sweetest food before his guests.’ 16. Every day he should sacrifice with the word svaha. If he has no food (to offer, he should make his offering) with something else, be it even a piece of wood (only), to the gods, or be it (only) a waterpot, to the Fathers and to men. KawoikA 10. 1. Now (follows) the Adhy4yop4karman (or opening ceremony at the beginning of the annual course of study). 2. When the herbs appear, (when the moon stands in conjunction) with Sravaza, on the full-moon day of the Sraévaza month, or on the fifth (Tithi) of the Sravaza month under (the Nakshatra) Hasta ; 3. Having sacrificed the two Agya portions, he offers two Agya oblations, (namely,) — 4. To the Earth and to Agni, if (he studies) the kig-veda, 5. To the Air and to Vayu, if the Yagur-veda, 6. To the Heaven and to the Sun, if the SAmaveda, 7. To the quarters (of the horizon) and to the Moon, if the Atharva-veda; 8. (Besides) to the Brahman, to the metres in every case, 9. And to Pragdpati, to the gods, to the A’shis, to Faith, to Insight, to Sadasaspati, to Anumati. 1o. The same (oblations are made) when the 16. Comp. Sankh&yana-Grzhya II, 17, 2; Satapatha Bréhmana XI, 5, 6, 2. 10, 2. Comp. Asvalayana-Grihya III, 5, 2. 3 and my note. to. On the different vratas (observances) connected with the [29] Y 322 PARASKARA-GRIHYA-SOTRA. observances are imposed (on a student) or given up (by him, after having been kept through the prescribed period of time). 11. With (the verse), ‘Sadasaspati’ (V4g. Sash. XXXII, 13) (the teacher) three times (sacrifices) fried grains. 12. All should repeat (that verse after him). 13. After each oblation they should each time put on the fire three pieces of Udumbara wood, fresh branches with leaves, anointed with ghee, reciting the Savitri. 14. And the students (should put wood on the fire) in the manner stated above. 15. With (the verse), ‘Luck may bring us’ (Vag. Samh. IX, 16) they should eat the fried grains without chewing them. 16. With the verse, ‘Of Dadhikraévan’ (Vag. Samh. X XIII, 32) they should eat curds. 17. As many pupils as he wishes to obtain, so many sesamum grains should he sacrifice with a dice-board, with the SAvitrit or with the Anuvd4ka, ‘ Bright-resplending’ (Vag. Sah. XVII, 80 seqq.). 18. After they have eaten (the remainder of the sacrificial food, the teacher) should pronounce the word Om and then repeat the Savitri three times, and the beginnings of the Adhy4yas to (the students) who are seated facing the west; study of the Veda, such as the Sukriya-vrata, the Sakvara-vrata, &c., comp. especially Sinkhayana-Grthya II, 11. 12 and the notes there. 14. See above, chap. 4.
3especially Sinkhayana-Grthya II, 11. 12 and the notes there. 14. See above, chap. 4. 17. Akarshaphalakena. Rimakrishwa states that this is a board of Udumbara wood, of the length of an arm, and of the shape of a serpent. (See Professor Stenzler’s note.) 18. The following Sfitras clearly show that this rule is intended for students of the Yagur-veda only. 11 KANDA, II KANDIKA, 3. 323 19. The beginnings of the sections belonging to the (different) Azshis, if they are Bahvrzéas (i.e. if they study the Azg-veda), 20. The Parvans, if they are AKandogas (i.e. if they study the SAma-veda), 21. The Sdktas, if they are Atharvans, 22. All murmur: ‘May it be ours in common; may it bless us in common; may this Brahman be powerful with us together. Indra knows that through which, and in which way, no hatred may spring up amongst us.’ 23. Through a period of three nights they should not study (the Veda). 24. And they should not cut the hair of their bodies and their nails. 25. Some say (that this should not be done) till the Utsarga (i.e. the concluding ceremony of the annual course of study). KawopikA 11. 1. If (a strong) wind is blowing, and on the newmoon day there is an entire interruption of study. 2. If one has partaken of a Sraddha dinner, if a meteor falls, or distant thundering is heard, or if the earth quakes, or if fiery apparitions are seen, and when a new season begins, (the study shall be interrupted) until the same time next day. 3. If the Utsarga ceremony has been performed, 20. On the division of the SAma-veda into Parvans, comp. Weber, Indische Literaturgeschichte, 2nd edition, p. 72. 11, 1. ‘Entire interruption’ means, according to the commentators, that not only the study of the Veda itself, but also that of the Vedangas, or even all sorts of worldly instruction are forbidden. 3. I have left the words sarvarfipe £a untranslated. Evidently Y2 324 PARASKARA-GRIHYA-SOTRA. if clouds appear,...., (it shall be interrupted) through a period of three nights or till twilight has thrice passed. 4. After he has eaten, until he has (washed and) dried his hands; while being in water; at nighttime; at the time of the morning and evening twilight ; while a dead body or a Kamndala is in the village. 5. While running, while seeing a person of bad fame or who has lost his caste, if a miraculous or happy event happens, as long as (that which occasions the interruption of study) endures. 6. If hoar-frost (lies on the ground), if a musical instrument is heard, or the cry of a person in pain, at the border of the village, in a burial ground, or if a dog, an ass, an owl, a jackal, or a Sdman song is heard, or if a learned person approaches, as long as (that occasion) endures. 7. If his Guru has died, let him go down into water (for offering water-oblations) and interrupt (the study) for ten nights. 8. If one who has performed with him the TAndnaptra ceremony, or a fellow-pupil (has died), for three nights.
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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