Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. 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. 9. If one who is not his fellow-pupil, (has died,) for one night. sarvaripa is identical with the doubtful word savarfipa which twice occurs in the Sankhayana-Grzhya. See the discussion on that word in the note on Sankh4yana II, 12, 10. 4. On antardivakirtye, comp. Manu V, 85. Gautama XVI, 19. 8. The T4nfinaptra is an invocation directed to Tan(naptr7 (i.e. the wind) by which the officiating priests and the Yagam4na at a Soma sacrifice pledge their faith to do no harm to each other. See Indische Studien, X, 362. Il KANDA, 12 KANDIKA, 4. 325 10. After having studied five months and a half, they should celebrate the Utsarga, 11. Or six months and a half. 12, They then mutter this Azé: ‘Ye two young sages! The relation which has expired among us, the friendship we dissolve, (turning away) from the condition of friendship.’ 13. After having remained together through a period of three nights, they separate. KanpikA 12, 1. In (the month) Pausha, under (the Nakshatra) Rohizi, or at the middle AshZak4 let them celebrate the conclusion of the study (of the Veda). 2. Let them go to the brink of water and make water oblations to the gods, the metres, the Vedas, the Azshis, the ancient teachers, the Gandharvas, the other teachers, the year with its divisions, and to their own ancestors and teachers. 3. After having four times quickly recited the Savitri, they should say, ‘We have finished.’ 4. Interruption (of the study) and (continuation of the) teaching as stated above. 12. The reading of the Mantra is doubtful. I think it should stand as Professor Stenzler has printed it, except that I should propose to correct yuv4 into yuvan4 (comp. Asvaldyana-Srauta VI, 12, 12). It is probable that the gods addressed are the two Asvins, who are called kavt and yuv4na in several passages of the Vedas. 12, 1. See Asvalayana-Grihya III, 5, 20; SAankhayana-Grzhya IV, 6. On the three Ashfkds, see below, III, 3, 1. 4. Sankh4yana-Gréhya IV, 5, 17, where the same expression kshapana for interruptions of the study is used. The words ‘as above’ refer to chap. 10, 23. 24. 326 PARASKARA-GRIHYA-SOTRA. KawnikA 13. 1. On an auspicious day the harnessing to the plough. Or under (the Nakshatra) Gyesh¢Aé, (because that rite is) sacred to Indra. 2. To Indra, Parganya, the two Asvins, the Maruts, Udalakasyapa, Svatik4ri, Sita, and Anumati, he offers curds, rice grains, perfumes, and fried grains, and then makes the bullocks eat honey and ghee. 3. He should put them to the plough with (the verse), ‘They harness to the ploughs’ (Vag. Samh. XII, 67). 4. With (the verse), ‘ For luck may us the ploughshares’ (V4g. Samh. XII, 69) let him plough or touch the plough-share.
23. He should put them to the plough with (the verse), ‘They harness to the ploughs’ (Vag. Samh. XII, 67). 4. With (the verse), ‘ For luck may us the ploughshares’ (V4g. Samh. XII, 69) let him plough or touch the plough-share. 5. Or (he may) not (do so), because (that verse) has been prescribed for (the erection of) the Agni (-altar), and the act of sowing stands in connection (with it). 6. After the front-bullock has been sprinkled (with water), they then should plough unploughed ground. 13, 1. Indra is the presiding deity over the constellation Gyeshéha; see SAankhayana-Grehya I, 26, 16, &c. 2. The names of the genius Udalakasyapa and of the female genius Svatikari occur, as far as I know, only here. Bdéhtlingk- Roth propose to read Sphatimkarf (‘the goddess who gives abundance’). 5. At the Agni-fayana ceremony furrows are drawn with the plough on the Agni-kshetra with the verses Vag. Samh. XII, 69-72. Afterwards grains of different kinds are sown. See Katydyana XVII, 2, 12; 3, 8; Indische Studien, XIII, 244 seq. Thus in the Srauta ritual the verse Vag. Samh. XII, 69 stands in a connection which does not conform to the occasion for which it would be used here. Il KANDA, I4 KANDIKA, 7. 327 7. He should make oblations of cooked sacrificial food to the same deities as above, when sowing both rice and barley, and at the sacrifice to Sitd. 8. Then (follows) feeding of the Brahmazas. KawnoikA 14. 1. Now (follows) the Sravaz4 ceremony, 2. On the full-moon day of the Sraévaza month. 3. He cooks a mess of sacrificial food, fried grains, and a cake in one dish, pounds the greater part of the grains, sacrifices the two Agya portions, and two (other) Agya oblations (with the following verses) : 4. ‘Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven [children] of Varuza and all (daughters) of the king’s tribe. Svaha! 5. ‘Within the dominion of the white one, the Serpent has seen nobody. To the white one, the son of Vidarva, adoration! Svaha!’ 6. He makes oblations of the mess of cooked sacrificial food to Vishzu, to Sravamza, to the full moon of Sravama, and to the rainy season, 7. (And oblations) of the grains with (the verse), ‘Accompanied with grains’ (Vag. Samh. XX, 29). 7. “As above’ refers to Sfitra 2. On the Sitd-yagiia, see below, chap. 17. 14, 1 seqq. Comp. Sankhéyana IV, 5; Asvalayana II, 1; Gobhila III, 7.0 4. Asvalayana II, 3, 3; Sankh4yanalV, 18,1. For Varunaih and ragabandhavaih I read Varunth, ragabandhaviz. Pragah is an interpolation. 5. Asvalayana, loc. cit. One is rather tempted to correct ahir dadamsa kafkana, but Ramakandra’s Paddhati on Sankhayana gives the reading dadarsa, as the Paraskara MSS. do. 328 PARASKARA-GRIHYA-SOUTRA. 8. He sacrifices flour, over which ghee has been poured, to the serpents (with the following Mantras) : 9. ‘To the lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, svaha !
3do. 328 PARASKARA-GRIHYA-SOUTRA. 8. He sacrifices flour, over which ghee has been poured, to the serpents (with the following Mantras) : 9. ‘To the lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, svaha ! ‘To the lord of the white serpents belonging to Vayu, of the aerial ones, svaha! ‘To the lord of the overpowering serpents belonging to Sdrya, of the celestial ones, svaha! 10. The (cake) in one dish he offers entirely (without leaving a remainder for the sacrificer) with (the formula), ‘To the firm one, the son of the Earth, svaha !’ 11. After he has eaten (of the sacrificial food), he throws a portion of the flour into a basket, goes out, besmears an elevated spot outside the hall (with cowdung), says, while a fire-brand is held (before him), ‘Do not step between (myself and the fire),’ and without speaking (anything except the Mantras), he causes the serpents to wash themselves, (pouring out water for them, with the formulas :) 12. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, wash thyself ! ‘Lord of the white serpents belonging to V4yu, of the aerial ones, wash thyself ! ‘Lord of the overpowering serpents belonging to Strya, of the celestial ones, wash thyself!’ 13. Each time after the washing has been done, he offers to the serpents a Bali of flour, picking out 11. The ceremony with the fire-brand seems to stand in connection with the rule given by Asvalayana, II, 1, 13, that before the sacrificer has ‘given himself in charge’ to the serpents, nobody is allowed to step between him and the Bali destined for the serpents. Comp. also below, Sfitra 23. 13. I have translated upaghatam by ‘picking out.’ On the full Il KANDA, 14 KANDIKA, 18. 329 (portions of it) with (the spoon called) Darvt (with the formulas) : 14. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, this is thy Bali! ‘Lord ofthe white serpents belonging to Vayu, of the aerial ones, this is thy Bali! ‘Lord of the overpowering serpents belonging to Sirya, of the celestial ones, this is thy Bali!’ 15. After he has made them wash themselves as above, he combs them with combs (with the formulas) : 16. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, comb thyself ! ‘Lord of the white serpents belonging to Vayu, of the aerial ones, comb thyself ! ‘Lord of the overpowering serpents belonging to Siarya, of the celestial ones, comb thyself!’ 17. (He offers) collyrium, ointment, and garlands with (the same formulas), putting at their end, respectively, the words, ‘Salve thy eyes!’ ‘Anoint thyself!’ ‘Put on garlands!’ 18. The remainder of the flour he pours out on the elevated spot (mentioned in Sftra 11), pours water on it out of a water-pot, and worships the
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.
17. 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. 9. If one who is not his fellow-pupil, (has died,) for one night. sarvaripa is identical with the doubtful word savarfipa which twice occurs in the Sankhayana-Grzhya. See the discussion on that word in the note on Sankh4yana II, 12, 10. 4. On antardivakirtye, comp. Manu V, 85. Gautama XVI, 19. 8. The T4nfinaptra is an invocation directed to Tan(naptr7 (i.e. the wind) by which the officiating priests and the Yagam4na at a Soma sacrifice pledge their faith to do no harm to each other. See Indische Studien, X, 362. Il KANDA, 12 KANDIKA, 4. 325 10. After having studied five months and a half, they should celebrate the Utsarga, 11. Or six months and a half. 12, They then mutter this Azé: ‘Ye two young sages! The relation which has expired among us, the friendship we dissolve, (turning away) from the condition of friendship.’ 13. After having remained together through a period of three nights, they separate. KanpikA 12, 1. In (the month) Pausha, under (the Nakshatra) Rohizi, or at the middle AshZak4 let them celebrate the conclusion of the study (of the Veda). 2. Let them go to the brink of water and make water oblations to the gods, the metres, the Vedas, the Azshis, the ancient teachers, the Gandharvas, the other teachers, the year with its divisions, and to their own ancestors and teachers. 3. After having four times quickly recited the Savitri, they should say, ‘We have finished.’ 4. Interruption (of the study) and (continuation of the) teaching as stated above. 12. The reading of the Mantra is doubtful. I think it should stand as Professor Stenzler has printed it, except that I should propose to correct yuv4 into yuvan4 (comp. Asvaldyana-Srauta VI, 12, 12). It is probable that the gods addressed are the two Asvins, who are called kavt and yuv4na in several passages of the Vedas. 12, 1. See Asvalayana-Grihya III, 5, 20; SAankhayana-Grzhya IV, 6. On the three Ashfkds, see below, III, 3, 1. 4. Sankh4yana-Gréhya IV, 5, 17, where the same expression kshapana for interruptions of the study is used. The words ‘as above’ refer to chap. 10, 23. 24. 326 PARASKARA-GRIHYA-SOTRA. KawnikA 13. 1. On an auspicious day the harnessing to the plough. Or under (the Nakshatra) Gyesh¢Aé, (because that rite is) sacred to Indra. 2. To Indra, Parganya, the two Asvins, the Maruts, Udalakasyapa, Svatik4ri, Sita, and Anumati, he offers curds, rice grains, perfumes, and fried grains, and then makes the bullocks eat honey and ghee. 3. He should put them to the plough with (the verse), ‘They harness to the ploughs’ (Vag. Samh. XII, 67). 4. With (the verse), ‘ For luck may us the ploughshares’ (V4g. Samh. XII, 69) let him plough or touch the plough-share.
23. He should put them to the plough with (the verse), ‘They harness to the ploughs’ (Vag. Samh. XII, 67). 4. With (the verse), ‘ For luck may us the ploughshares’ (V4g. Samh. XII, 69) let him plough or touch the plough-share. 5. Or (he may) not (do so), because (that verse) has been prescribed for (the erection of) the Agni (-altar), and the act of sowing stands in connection (with it). 6. After the front-bullock has been sprinkled (with water), they then should plough unploughed ground. 13, 1. Indra is the presiding deity over the constellation Gyeshéha; see SAankhayana-Grehya I, 26, 16, &c. 2. The names of the genius Udalakasyapa and of the female genius Svatikari occur, as far as I know, only here. Bdéhtlingk- Roth propose to read Sphatimkarf (‘the goddess who gives abundance’). 5. At the Agni-fayana ceremony furrows are drawn with the plough on the Agni-kshetra with the verses Vag. Samh. XII, 69-72. Afterwards grains of different kinds are sown. See Katydyana XVII, 2, 12; 3, 8; Indische Studien, XIII, 244 seq. Thus in the Srauta ritual the verse Vag. Samh. XII, 69 stands in a connection which does not conform to the occasion for which it would be used here. Il KANDA, I4 KANDIKA, 7. 327 7. He should make oblations of cooked sacrificial food to the same deities as above, when sowing both rice and barley, and at the sacrifice to Sitd. 8. Then (follows) feeding of the Brahmazas. KawnoikA 14. 1. Now (follows) the Sravaz4 ceremony, 2. On the full-moon day of the Sraévaza month. 3. He cooks a mess of sacrificial food, fried grains, and a cake in one dish, pounds the greater part of the grains, sacrifices the two Agya portions, and two (other) Agya oblations (with the following verses) : 4. ‘Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven [children] of Varuza and all (daughters) of the king’s tribe. Svaha! 5. ‘Within the dominion of the white one, the Serpent has seen nobody. To the white one, the son of Vidarva, adoration! Svaha!’ 6. He makes oblations of the mess of cooked sacrificial food to Vishzu, to Sravamza, to the full moon of Sravama, and to the rainy season, 7. (And oblations) of the grains with (the verse), ‘Accompanied with grains’ (Vag. Samh. XX, 29). 7. “As above’ refers to Sfitra 2. On the Sitd-yagiia, see below, chap. 17. 14, 1 seqq. Comp. Sankhéyana IV, 5; Asvalayana II, 1; Gobhila III, 7.0 4. Asvalayana II, 3, 3; Sankh4yanalV, 18,1. For Varunaih and ragabandhavaih I read Varunth, ragabandhaviz. Pragah is an interpolation. 5. Asvalayana, loc. cit. One is rather tempted to correct ahir dadamsa kafkana, but Ramakandra’s Paddhati on Sankhayana gives the reading dadarsa, as the Paraskara MSS. do. 328 PARASKARA-GRIHYA-SOUTRA. 8. He sacrifices flour, over which ghee has been poured, to the serpents (with the following Mantras) : 9. ‘To the lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, svaha !
3do. 328 PARASKARA-GRIHYA-SOUTRA. 8. He sacrifices flour, over which ghee has been poured, to the serpents (with the following Mantras) : 9. ‘To the lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, svaha ! ‘To the lord of the white serpents belonging to Vayu, of the aerial ones, svaha! ‘To the lord of the overpowering serpents belonging to Sdrya, of the celestial ones, svaha! 10. The (cake) in one dish he offers entirely (without leaving a remainder for the sacrificer) with (the formula), ‘To the firm one, the son of the Earth, svaha !’ 11. After he has eaten (of the sacrificial food), he throws a portion of the flour into a basket, goes out, besmears an elevated spot outside the hall (with cowdung), says, while a fire-brand is held (before him), ‘Do not step between (myself and the fire),’ and without speaking (anything except the Mantras), he causes the serpents to wash themselves, (pouring out water for them, with the formulas :) 12. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, wash thyself ! ‘Lord of the white serpents belonging to V4yu, of the aerial ones, wash thyself ! ‘Lord of the overpowering serpents belonging to Strya, of the celestial ones, wash thyself!’ 13. Each time after the washing has been done, he offers to the serpents a Bali of flour, picking out 11. The ceremony with the fire-brand seems to stand in connection with the rule given by Asvalayana, II, 1, 13, that before the sacrificer has ‘given himself in charge’ to the serpents, nobody is allowed to step between him and the Bali destined for the serpents. Comp. also below, Sfitra 23. 13. I have translated upaghatam by ‘picking out.’ On the full Il KANDA, 14 KANDIKA, 18. 329 (portions of it) with (the spoon called) Darvt (with the formulas) : 14. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, this is thy Bali! ‘Lord ofthe white serpents belonging to Vayu, of the aerial ones, this is thy Bali! ‘Lord of the overpowering serpents belonging to Sirya, of the celestial ones, this is thy Bali!’ 15. After he has made them wash themselves as above, he combs them with combs (with the formulas) : 16. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, comb thyself ! ‘Lord of the white serpents belonging to Vayu, of the aerial ones, comb thyself ! ‘Lord of the overpowering serpents belonging to Siarya, of the celestial ones, comb thyself!’ 17. (He offers) collyrium, ointment, and garlands with (the same formulas), putting at their end, respectively, the words, ‘Salve thy eyes!’ ‘Anoint thyself!’ ‘Put on garlands!’ 18. The remainder of the flour he pours out on the elevated spot (mentioned in Sftra 11), pours water on it out of a water-pot, and worships the
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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