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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 technical meaning of the term, which implies the omission of the upastaraza and abhigh4raza, see Bloomfield’s note on Grihya-samgraha IJ, r11 (Zeitschrift der deutschen Morgenlandischen Gesellschaft, XXXV, 568). 15. The words ‘as above’ refer to Sfitra 11. Pralikhati, which I have translated ‘he combs them,’ is the same act for which Sankh4yana (IV, 15, 7) says, phazena desh/ayati. I think Professor Stenzler is wrong in translating : Er scharrt (das Mehl) mit Kammen zusammen. Gayarama says: pralekhanam ka kramena pratimantram balikavdfyanam kankataif. tani 4a vaikankatiydni pradesamatrany ekatodantani kash/4ani bhavanti. 330 PARASKARA-GRIHYA-SOTRA. serpents with the three (verses), ‘Adoration be to the serpents’ (Vag. Sameh. XIII, 6 seqq.). 19. At that distance in which he wishes the serpents not to approach (the house), he should three times walk round the house, sprinkling an uninterrupted stream of water round it, with the two (verses), ‘Beat away, O white one, with thy foot’ (Sftras 4 and 5). 20. He gives away the (spoon called) Darvi (Satra 13) and the basket (Sitra 11), having washed and warmed them. 21. Near the door (of the house) they clean themselves with the three (verses), ‘O waters, ye are’ (Vag. Sah. XI, 50 seqq.). 22. Having put away that remainder of flour in a hidden place, he should from that time daily till the Agrahayaxi, after sunset, when he has performed the service to the fire, offer to the serpents a Bali of flour, picking out (portions of it) with the Darvi (spoon). 23. When he is offering (the Bali), let no one step between (the sacrificer and the Bali). 24. With the Darvi (spoon) he rinses his mouth. Having washed it, he puts it away. zo. According to the commentators he gives these things to the man who holds the fire-brand (Satra 11). 22. The Agrahayani is the full-moon day of M4rgasirsha, on which the Pratyavarohava ceremony is celebrated. See below, III, 2 ; Weber, die vedischen Nachrichten von den Naxatra, II, 332. The expression darvyopaghatam is the same that has occurred above in Satra 13. 23. Comp. Asvalayana-Grihya II, 1, 13, and see above, Sfitra 11. 24. Prakshdlya seems to me to referto the Darvt; see Sftra 20. Il KANDA, I5 KANDIKA, 4. 331 25. They eat the (rice) grains which must not form one coherent mass. 26. Then (follows) the feeding of the Brahmamas. Kawo1kA 15. 1. On the full-moon day of Praush¢kapada the sacrifice to Indra. 2. Having cooked milk-rice for Indra and cakes, and having put cakes round (the fire), he sacrifices the two Agya portions and Agya oblations to Indra, to Indr4zi, to Aga Ekapad, to Ahi Budhnya, and to the Prosh¢kapadas. 3. After he has eaten (his portion of the sacrificial food), he offers a Bali to the Maruts. For the Sruti says, ‘The Maruts eat what is not-sacrificed.’
23. After he has eaten (his portion of the sacrificial food), he offers a Bali to the Maruts. For the Sruti says, ‘The Maruts eat what is not-sacrificed.’ 4. (This Bali he offers) in Asvattha leaves, because it is said, ‘The Maruts stood in the Asvattha tree.’ 25. Asamsyfitah, Comp. Bohtlingk-Roth s.v. sam-siv. 15, 2. After these Agya oblations follows the chief oblation of the whole sacrifice, the oblation of milk-rice to Indra. In one of Professor Stenzler’s MSS. there is a special Sfitra inserted after Sfitra 2, ‘Of the cooked food he makes an oblation with (the formula), “To Indra svaha.”’ I do not, however, think it right to receive this Sfitra into the text, as the other MSS. do not support it, and the commentators did not find it in the text which they read. 3. Professor Stenzler’s translation, ‘ Die Maruts essen kein Opfer,’ seems to me not quite exact. I should prefer to say, ‘Die Maruts essen Nicht-Opfer.’ This passage, taken from Satapatha Bréhmana IV, 5, 2, 16, is quoted as supporting the rule that a Bali offering should be made to the Maruts; for in the technical language the term ahuta is applied to Bali offerings (Sankhayana-Grthya I, 10, 7, hutosgnihotrahomena, ahuto balikarmama). 4. When Indra called them to his help against Vritra. Satapatha Brahmana IV, 3, 3, 6 332 PARASKARA-GRIHYA-SOTRA. 5. (He offers it) with (the texts), ‘Brilliantly resplendent’ (Vag. Samh. XVII, 80-85), Mantra by Mantra, 6. And with the (Mantra called) Vimukha. 7. (This Mantra he repeats only) in his mind. 8. For the Sruti says, ‘ These are their names.’ 9. He murmurs, ‘To Indra the divine’ .(V4g. Samh. XVII, 86). 10. Then (follows) the feeding of the Brahmamas. KawnpikA 16, 1. On the full-moon day of Asvayuga the (offerings of) Przshatakas (are made). 2. Having cooked milk-rice for Indra he sacrifices it, mixed with curds, honey, and ghee, to Indra, Indrazi, the two Asvins, the full moon of Asvayuga, and to the autumn. 3. After he has eaten (his portion of the sacrificial food), he sacrifices with his joined hands a Prshataka prepared with curds, with the words, ‘May what is deficient be made full to me; may what is full not decay to me. Svaha!’ 4. The inmates of the house look at the mixture of curds, honey, and ghee, with the Anuvaka, 5. This Sfittra is identical with the last words of Katy. XVIII, 4, 23. 6. This is the first part of Vag. Samh. XVII, 86. 8. Satapatha Brahmava IX, 3, 1, 26. There it is said that sukragyotis (‘brilliantly resplendent’) &c. (the words used in Vag. Samh. XVII, 80) are names of the Maruts. 9. This Stra is identical with Katy. XVIII, 4, 25. 16, 1. Przshataka means a mixture of curds and butter. Comp. Sankhayana IV, 16, 3; Asvalayana II, 2, 3; Grthya-samgrahaparisish/a II, 59. 3. Asvalayana Il, 2, 3. Il KANDA, 17 KANDIKA, 6. 333 ‘May Indra come hither’ (Vag. Samh. XX, 47 seqq.). 5. They let the calves join their mothers that night and the Agrahayami night.
3Comp. Sankhayana IV, 16, 3; Asvalayana II, 2, 3; Grthya-samgrahaparisish/a II, 59. 3. Asvalayana Il, 2, 3. Il KANDA, 17 KANDIKA, 6. 333 ‘May Indra come hither’ (Vag. Samh. XX, 47 seqq.). 5. They let the calves join their mothers that night and the Agrahayami night. 6. Then (follows) the feeding of the Brahmamas. KawnpikA 17. 1. Now (follows) the sacrifice to Sita. 2. Wherever he sacrifices, be it (on a field) of rice or of barley, of that grain he should prepare a mess of cooked food. 3. One who has sacrificed may, if he likes, prepare elsewhere also a mess of cooked food, either of rice or of barley. 4. (There should be) no doubt (as to whether rice or barley is to be taken), as a rule thereon has been stated above. 5. If it is impossible (to take one of the two species of corn), (that) is excluded. 6. To the east or to the north of the field, on a 5. Sankhayana IV, 16, 4. 17, 1. The goddess Sita is, as her name indicates, the rustic deity of the furrow. 3. Perhaps the meaning is that a person who has already once performed the Stta-yagia on the field, is allowed, when repeating the sacrifice another time, to celebrate it elsewhere, and to choose at his will between rice and barley. 4. A rule has been given in the Srauta-sitra (Katy. I, 9, 1: ‘ Rice or barley, if a Havis [is prescribed] ’) which shows that it is indifferent whether rice or barley is taken. Thus the sacrificer is free to elect the one or the other. At least this is the traditional meaning of this Sitra. But possibly we had better understand it otherwise. The sacrificer should offer, according to Sfitra 3, rice or barley. Whether he has to take the one or the other, there can be no doubt, as the rule given above (Sftra 2) shows that rice should be cooked, if the ceremony is performed for a rice-field, and barley, if for a barley-field. 334 PARASKARA-GRIHYA-SOTRA. clean spot that has been ploughed, so that the crop be not damaged, 7. Or in the village, because (there) both (rice and barley) are united, and because no obstacle is there. 8. Where he intends to cook (the sacrificial food), he establishes the fire on a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), strews (round the fire) Darbha grass mixed with (stalks of) that (sort of corn to which the sacrifice refers), sacrifices the two Agya portions and Agya oblations (with the following Mantras) : g. ‘For whom earth and heaven, the intermediate points and the chief points (of the horizon) are veiled with light, that Indra I invoke here. May his weapons be friendly towards us. Svaha! ‘Whatsoever it be that I wish for at this sacrifice, O killer of Vvztra, may all that be fulfilled to me, and may I live a hundred autumns. Svaha! ‘May success, prosperity, earth, rain, eminence, excellence, luck here protect the creatures. Svaha!
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.
1The 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 technical meaning of the term, which implies the omission of the upastaraza and abhigh4raza, see Bloomfield’s note on Grihya-samgraha IJ, r11 (Zeitschrift der deutschen Morgenlandischen Gesellschaft, XXXV, 568). 15. The words ‘as above’ refer to Sfitra 11. Pralikhati, which I have translated ‘he combs them,’ is the same act for which Sankh4yana (IV, 15, 7) says, phazena desh/ayati. I think Professor Stenzler is wrong in translating : Er scharrt (das Mehl) mit Kammen zusammen. Gayarama says: pralekhanam ka kramena pratimantram balikavdfyanam kankataif. tani 4a vaikankatiydni pradesamatrany ekatodantani kash/4ani bhavanti. 330 PARASKARA-GRIHYA-SOTRA. serpents with the three (verses), ‘Adoration be to the serpents’ (Vag. Sameh. XIII, 6 seqq.). 19. At that distance in which he wishes the serpents not to approach (the house), he should three times walk round the house, sprinkling an uninterrupted stream of water round it, with the two (verses), ‘Beat away, O white one, with thy foot’ (Sftras 4 and 5). 20. He gives away the (spoon called) Darvi (Satra 13) and the basket (Sitra 11), having washed and warmed them. 21. Near the door (of the house) they clean themselves with the three (verses), ‘O waters, ye are’ (Vag. Sah. XI, 50 seqq.). 22. Having put away that remainder of flour in a hidden place, he should from that time daily till the Agrahayaxi, after sunset, when he has performed the service to the fire, offer to the serpents a Bali of flour, picking out (portions of it) with the Darvi (spoon). 23. When he is offering (the Bali), let no one step between (the sacrificer and the Bali). 24. With the Darvi (spoon) he rinses his mouth. Having washed it, he puts it away. zo. According to the commentators he gives these things to the man who holds the fire-brand (Satra 11). 22. The Agrahayani is the full-moon day of M4rgasirsha, on which the Pratyavarohava ceremony is celebrated. See below, III, 2 ; Weber, die vedischen Nachrichten von den Naxatra, II, 332. The expression darvyopaghatam is the same that has occurred above in Satra 13. 23. Comp. Asvalayana-Grihya II, 1, 13, and see above, Sfitra 11. 24. Prakshdlya seems to me to referto the Darvt; see Sftra 20. Il KANDA, I5 KANDIKA, 4. 331 25. They eat the (rice) grains which must not form one coherent mass. 26. Then (follows) the feeding of the Brahmamas. Kawo1kA 15. 1. On the full-moon day of Praush¢kapada the sacrifice to Indra. 2. Having cooked milk-rice for Indra and cakes, and having put cakes round (the fire), he sacrifices the two Agya portions and Agya oblations to Indra, to Indr4zi, to Aga Ekapad, to Ahi Budhnya, and to the Prosh¢kapadas. 3. After he has eaten (his portion of the sacrificial food), he offers a Bali to the Maruts. For the Sruti says, ‘The Maruts eat what is not-sacrificed.’
23. After he has eaten (his portion of the sacrificial food), he offers a Bali to the Maruts. For the Sruti says, ‘The Maruts eat what is not-sacrificed.’ 4. (This Bali he offers) in Asvattha leaves, because it is said, ‘The Maruts stood in the Asvattha tree.’ 25. Asamsyfitah, Comp. Bohtlingk-Roth s.v. sam-siv. 15, 2. After these Agya oblations follows the chief oblation of the whole sacrifice, the oblation of milk-rice to Indra. In one of Professor Stenzler’s MSS. there is a special Sfitra inserted after Sfitra 2, ‘Of the cooked food he makes an oblation with (the formula), “To Indra svaha.”’ I do not, however, think it right to receive this Sfitra into the text, as the other MSS. do not support it, and the commentators did not find it in the text which they read. 3. Professor Stenzler’s translation, ‘ Die Maruts essen kein Opfer,’ seems to me not quite exact. I should prefer to say, ‘Die Maruts essen Nicht-Opfer.’ This passage, taken from Satapatha Bréhmana IV, 5, 2, 16, is quoted as supporting the rule that a Bali offering should be made to the Maruts; for in the technical language the term ahuta is applied to Bali offerings (Sankhayana-Grthya I, 10, 7, hutosgnihotrahomena, ahuto balikarmama). 4. When Indra called them to his help against Vritra. Satapatha Brahmana IV, 3, 3, 6 332 PARASKARA-GRIHYA-SOTRA. 5. (He offers it) with (the texts), ‘Brilliantly resplendent’ (Vag. Samh. XVII, 80-85), Mantra by Mantra, 6. And with the (Mantra called) Vimukha. 7. (This Mantra he repeats only) in his mind. 8. For the Sruti says, ‘ These are their names.’ 9. He murmurs, ‘To Indra the divine’ .(V4g. Samh. XVII, 86). 10. Then (follows) the feeding of the Brahmamas. KawnpikA 16, 1. On the full-moon day of Asvayuga the (offerings of) Przshatakas (are made). 2. Having cooked milk-rice for Indra he sacrifices it, mixed with curds, honey, and ghee, to Indra, Indrazi, the two Asvins, the full moon of Asvayuga, and to the autumn. 3. After he has eaten (his portion of the sacrificial food), he sacrifices with his joined hands a Prshataka prepared with curds, with the words, ‘May what is deficient be made full to me; may what is full not decay to me. Svaha!’ 4. The inmates of the house look at the mixture of curds, honey, and ghee, with the Anuvaka, 5. This Sfittra is identical with the last words of Katy. XVIII, 4, 23. 6. This is the first part of Vag. Samh. XVII, 86. 8. Satapatha Brahmava IX, 3, 1, 26. There it is said that sukragyotis (‘brilliantly resplendent’) &c. (the words used in Vag. Samh. XVII, 80) are names of the Maruts. 9. This Stra is identical with Katy. XVIII, 4, 25. 16, 1. Przshataka means a mixture of curds and butter. Comp. Sankhayana IV, 16, 3; Asvalayana II, 2, 3; Grthya-samgrahaparisish/a II, 59. 3. Asvalayana Il, 2, 3. Il KANDA, 17 KANDIKA, 6. 333 ‘May Indra come hither’ (Vag. Samh. XX, 47 seqq.). 5. They let the calves join their mothers that night and the Agrahayami night.
3Comp. Sankhayana IV, 16, 3; Asvalayana II, 2, 3; Grthya-samgrahaparisish/a II, 59. 3. Asvalayana Il, 2, 3. Il KANDA, 17 KANDIKA, 6. 333 ‘May Indra come hither’ (Vag. Samh. XX, 47 seqq.). 5. They let the calves join their mothers that night and the Agrahayami night. 6. Then (follows) the feeding of the Brahmamas. KawnpikA 17. 1. Now (follows) the sacrifice to Sita. 2. Wherever he sacrifices, be it (on a field) of rice or of barley, of that grain he should prepare a mess of cooked food. 3. One who has sacrificed may, if he likes, prepare elsewhere also a mess of cooked food, either of rice or of barley. 4. (There should be) no doubt (as to whether rice or barley is to be taken), as a rule thereon has been stated above. 5. If it is impossible (to take one of the two species of corn), (that) is excluded. 6. To the east or to the north of the field, on a 5. Sankhayana IV, 16, 4. 17, 1. The goddess Sita is, as her name indicates, the rustic deity of the furrow. 3. Perhaps the meaning is that a person who has already once performed the Stta-yagia on the field, is allowed, when repeating the sacrifice another time, to celebrate it elsewhere, and to choose at his will between rice and barley. 4. A rule has been given in the Srauta-sitra (Katy. I, 9, 1: ‘ Rice or barley, if a Havis [is prescribed] ’) which shows that it is indifferent whether rice or barley is taken. Thus the sacrificer is free to elect the one or the other. At least this is the traditional meaning of this Sitra. But possibly we had better understand it otherwise. The sacrificer should offer, according to Sfitra 3, rice or barley. Whether he has to take the one or the other, there can be no doubt, as the rule given above (Sftra 2) shows that rice should be cooked, if the ceremony is performed for a rice-field, and barley, if for a barley-field. 334 PARASKARA-GRIHYA-SOTRA. clean spot that has been ploughed, so that the crop be not damaged, 7. Or in the village, because (there) both (rice and barley) are united, and because no obstacle is there. 8. Where he intends to cook (the sacrificial food), he establishes the fire on a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), strews (round the fire) Darbha grass mixed with (stalks of) that (sort of corn to which the sacrifice refers), sacrifices the two Agya portions and Agya oblations (with the following Mantras) : g. ‘For whom earth and heaven, the intermediate points and the chief points (of the horizon) are veiled with light, that Indra I invoke here. May his weapons be friendly towards us. Svaha! ‘Whatsoever it be that I wish for at this sacrifice, O killer of Vvztra, may all that be fulfilled to me, and may I live a hundred autumns. Svaha! ‘May success, prosperity, earth, rain, eminence, excellence, luck here protect the creatures. Svaha!
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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