Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1May 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! ‘In whose substance dwells the prosperity of all Vedic and worldly works, Indra’s wife Sita I invoke. May she not abandon me in whatever work I do. Svaha ! ‘Her, who rich in horses, rich in cows, rich in delight indefatigably supports living beings, Urvara (i.e. the field) who is wreathed with threshing-floors, I invoke at this sacrifice, the firm One. May she not abandon me. Svaha!’ , 10. He makes oblations of the cooked sacrificial food to Sita, Yaga (the goddess of sacrifice), Sama (the goddess of zealous devotion), Bhitti (the goddess of welfare). 11 KANDA, 17 KANDIKA, 16. 335 11. Some say that the giving (of the sacrificial food to the deities) accompanies the Mantras. 12. But this is excluded, as the Sruti says, ‘The giving (of the oblation to the deity) accompanies the word Svaha.’ 13. On the Kusa grass which is left over from the strewing (of grass round the fire), he offers a Bali to the protecting demons of the furrow with (the Mantra), ‘They who are sitting towards the east with strong bows and quivers, may they protect thee from the east, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’ 14. Then to the south with (the Mantra), ‘They who are sitting towards the south, not winking the eyes, wearing armour, may they protect thee from the south, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’ 15. Then to the west with (the Mantra), ‘The powerful ones, the excellent ones, prosperity, earth, Parshwi, Sunamkuri, may they protect thee from the west, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’ 16.. Then to the north with (the Mantra), ‘ The fearful ones, like to Vayu in speed, may they protect 12. The quotation has not been as yet identified in the Sruti itself, but the words quoted are found in Katy.-Sraut. I, 2, 7. 14. Some words in the beginning of the Mantra are lost. We should probably write: atha dakshizatah. ye dakshizato=nimishad ... varmina dsate, &c. Of course it is impossible}to say which is the word that is wanting before (or perhaps after) varminah. 15. Parshzz, which means ‘heel,’ stands here, of course, as the name of a protecting demon. 336 PARASKARA-GRIHYA-SOTRA. thee from the north, on the field, on the threshingfloor, in the house, on the way, and be vigilant and not abandon thee. To them] bring adoration, and I offer this Bali to them.’ 17. Of another (sort of food) as the chief (food used at this sacrifice), and with the remainder of Agya, he distributes Balis as above. 18, And the women should make accompanying oblations, because such is the custom.
2To them] bring adoration, and I offer this Bali to them.’ 17. Of another (sort of food) as the chief (food used at this sacrifice), and with the remainder of Agya, he distributes Balis as above. 18, And the women should make accompanying oblations, because such is the custom. 19. When the ceremony is finished, he should feed the Brahmazas. He should feed the Br&h- mazas. End of the Second Kanda. 17. See above, chap. 13, 2. III KANDA, I KANDIKA, 4. 337 KAwpa III, KawoiKA 1. 1. (Now shall be explained) the partaking of the first-fruits (of the harvest), of a person who has not set up the (sacred Srauta) fires. 2. He cooks a mess of fresh sacrificial food, sacrifices the two Agya portions, and two Agya oblations, (with the formulas), ‘To the hundredfold armed, Hundredfold valiant, hundredfold blissful one, the vanquisher of enemies —he who may create a hundred autumns for us, Indra,—may he lead us across (the gulf of) misfortune. Svaha! ‘The four paths that go between heaven and earth, trodden by the gods—of these (paths) lead us to that which may bring us freedom from decay and decline, O all ye gods. Svaha!’ 3. Having made oblations of the mess of cooked food to the Agrayama deities, he makes another oblation to (Agni) Svish¢fakvzt with (the verse), ‘Agni, make this (sacrifice) full, that it may be well offered. And may the god destroy all hostile powers. Come hither, showing us a good path. Bestow on us long life, full of splendour and free from decay. Svaha!’ 4. He then eats (of the fresh fruits with the 1,1. The corresponding ceremony of the Srauta ritual is treated of in K4ty. IV, 6. 2. A fresh Sth4lipaka means probably a Sthalipaka prepared from the fresh grain of the new harvest. 3. The deities of the Agrayana ceremony, which occupies in the Srauta ritual the place corresponding to the rite described here, are Indra and Agni, the Visve dev4s, Heaven and Earth. [29] Z 338 PARASKARA-GRIHYA-SCTRA. verses), ‘May Agni eat first, for he knows how the Havis (is fit for sacrifice) ; may he, the friend of all human tribes, make the herbs blessed to us. ‘From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment, for the good of our children and of ourselves, and pleasant.’ 5. Or with the (verse) sacred to Annapati (the Lord of food). 6. For barley, however, (he uses the Mantra), ‘ This barley, mixed with honey, they have ploughed through Sarasvatt under Manu. Indra was lord of the plough, the hundredfold wise one; ploughers were the Maruts, the exuberant givers.’ 7. Then (follows) the feeding of the Brahmamas. KawpikA 2. 1. On the full-moon day of Margasirsha the Agrahayami ceremony (is performed). 2. He cooks a mess of sacrificial food, sacrifices two Agya oblations as at the SravawA sacrifice, and other oblations with (the following verses) :
3Then (follows) the feeding of the Brahmamas. KawpikA 2. 1. On the full-moon day of Margasirsha the Agrahayami ceremony (is performed). 2. He cooks a mess of sacrificial food, sacrifices two Agya oblations as at the SravawA sacrifice, and other oblations with (the following verses) : ‘The night whom men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us, Svaha! 5. The Annapatiya verse is Vag. Samh. XI, 83. 6. Comp. manav adhi, Rig-veda VIII, 72, 2. 2, 2. The two oblations belonging to the Sravan4 ceremony are those stated above, II, 14, 4. 5. 2. The first verses in which the Agrahdyanf night is called the consort of the year, or the image of the year, occur elsewhere with reference to the Ekash/aka night. See Atharva-veda III, 10; Taitt. III KANDA, 2 KANDIKA, 6. 339 ‘The night which is the image of the year, that we worship. May I reach old age, imparting strength to my offspring. Svaha! ‘To the Samvatsara, to the Parivatsara, to the Idavatsara, to the Idvatsara, to the Vatsara bring ye great adoration. May we, undecayed, unbeaten, long enjoy the favour of these (years) which are worthy of sacrifices. Svaha! ‘May summer, winter and spring, the rains be friendly, and may autumn be free of danger to us. In the safe protection of these seasons may we dwell, (and) may (they) last (to us) through a hundred years, Svaha!’ 3. He makes oblations of the cooked food to Soma, to (the Nakshatra) Mvzgasiras, to the full moon of Margasirsha, and to the winter. 4. After he has eaten (of the sacrificial food), he throws the remainder of the flour into a basket, (and then follow the same rites that have been stated above) from (the sacrificer’s) going out down to their cleaning themselves. 5. After the cleaning he says, ‘The Bali offering is finished.’ 6. After they have spread out to the west of the fire a layer (of straw) and a garment that has Samhita V, 7, 2, 1. See also below, Paraskara III, 3, 5. Samvatsara, Parivatsara, Id4vatsara, &c. are terms designating the different years of the quinquennial period of the Yuga. See Zimmer, Altindisches Leben, 369, 370. 4. See above, II, 14, 11-21 (not 19-21 as indicated by Professor Stenzler). 6. ‘Redescending’ means that they do not sleep any longer on high bedsteads, which they did from the Srévamit day till the Agrahfyanf, on account of the danger from the snakes, but on the ground. See the notes on Sankh.-Grzhya IV, 15, 22; 17, 1. Z2 340 PARASKARA-GRIHYA-SOTRA. not yet been washed, they ‘redescend,’ having bathed, wearing garments which have not yet been washed : the master (of the house) southward, his wife to the north (of her husband, and then the other persons belonging to the house) so that each younger one lies more to the north.
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.
1May 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! ‘In whose substance dwells the prosperity of all Vedic and worldly works, Indra’s wife Sita I invoke. May she not abandon me in whatever work I do. Svaha ! ‘Her, who rich in horses, rich in cows, rich in delight indefatigably supports living beings, Urvara (i.e. the field) who is wreathed with threshing-floors, I invoke at this sacrifice, the firm One. May she not abandon me. Svaha!’ , 10. He makes oblations of the cooked sacrificial food to Sita, Yaga (the goddess of sacrifice), Sama (the goddess of zealous devotion), Bhitti (the goddess of welfare). 11 KANDA, 17 KANDIKA, 16. 335 11. Some say that the giving (of the sacrificial food to the deities) accompanies the Mantras. 12. But this is excluded, as the Sruti says, ‘The giving (of the oblation to the deity) accompanies the word Svaha.’ 13. On the Kusa grass which is left over from the strewing (of grass round the fire), he offers a Bali to the protecting demons of the furrow with (the Mantra), ‘They who are sitting towards the east with strong bows and quivers, may they protect thee from the east, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’ 14. Then to the south with (the Mantra), ‘They who are sitting towards the south, not winking the eyes, wearing armour, may they protect thee from the south, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’ 15. Then to the west with (the Mantra), ‘The powerful ones, the excellent ones, prosperity, earth, Parshwi, Sunamkuri, may they protect thee from the west, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’ 16.. Then to the north with (the Mantra), ‘ The fearful ones, like to Vayu in speed, may they protect 12. The quotation has not been as yet identified in the Sruti itself, but the words quoted are found in Katy.-Sraut. I, 2, 7. 14. Some words in the beginning of the Mantra are lost. We should probably write: atha dakshizatah. ye dakshizato=nimishad ... varmina dsate, &c. Of course it is impossible}to say which is the word that is wanting before (or perhaps after) varminah. 15. Parshzz, which means ‘heel,’ stands here, of course, as the name of a protecting demon. 336 PARASKARA-GRIHYA-SOTRA. thee from the north, on the field, on the threshingfloor, in the house, on the way, and be vigilant and not abandon thee. To them] bring adoration, and I offer this Bali to them.’ 17. Of another (sort of food) as the chief (food used at this sacrifice), and with the remainder of Agya, he distributes Balis as above. 18, And the women should make accompanying oblations, because such is the custom.
2To them] bring adoration, and I offer this Bali to them.’ 17. Of another (sort of food) as the chief (food used at this sacrifice), and with the remainder of Agya, he distributes Balis as above. 18, And the women should make accompanying oblations, because such is the custom. 19. When the ceremony is finished, he should feed the Brahmazas. He should feed the Br&h- mazas. End of the Second Kanda. 17. See above, chap. 13, 2. III KANDA, I KANDIKA, 4. 337 KAwpa III, KawoiKA 1. 1. (Now shall be explained) the partaking of the first-fruits (of the harvest), of a person who has not set up the (sacred Srauta) fires. 2. He cooks a mess of fresh sacrificial food, sacrifices the two Agya portions, and two Agya oblations, (with the formulas), ‘To the hundredfold armed, Hundredfold valiant, hundredfold blissful one, the vanquisher of enemies —he who may create a hundred autumns for us, Indra,—may he lead us across (the gulf of) misfortune. Svaha! ‘The four paths that go between heaven and earth, trodden by the gods—of these (paths) lead us to that which may bring us freedom from decay and decline, O all ye gods. Svaha!’ 3. Having made oblations of the mess of cooked food to the Agrayama deities, he makes another oblation to (Agni) Svish¢fakvzt with (the verse), ‘Agni, make this (sacrifice) full, that it may be well offered. And may the god destroy all hostile powers. Come hither, showing us a good path. Bestow on us long life, full of splendour and free from decay. Svaha!’ 4. He then eats (of the fresh fruits with the 1,1. The corresponding ceremony of the Srauta ritual is treated of in K4ty. IV, 6. 2. A fresh Sth4lipaka means probably a Sthalipaka prepared from the fresh grain of the new harvest. 3. The deities of the Agrayana ceremony, which occupies in the Srauta ritual the place corresponding to the rite described here, are Indra and Agni, the Visve dev4s, Heaven and Earth. [29] Z 338 PARASKARA-GRIHYA-SCTRA. verses), ‘May Agni eat first, for he knows how the Havis (is fit for sacrifice) ; may he, the friend of all human tribes, make the herbs blessed to us. ‘From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment, for the good of our children and of ourselves, and pleasant.’ 5. Or with the (verse) sacred to Annapati (the Lord of food). 6. For barley, however, (he uses the Mantra), ‘ This barley, mixed with honey, they have ploughed through Sarasvatt under Manu. Indra was lord of the plough, the hundredfold wise one; ploughers were the Maruts, the exuberant givers.’ 7. Then (follows) the feeding of the Brahmamas. KawpikA 2. 1. On the full-moon day of Margasirsha the Agrahayami ceremony (is performed). 2. He cooks a mess of sacrificial food, sacrifices two Agya oblations as at the SravawA sacrifice, and other oblations with (the following verses) :
3Then (follows) the feeding of the Brahmamas. KawpikA 2. 1. On the full-moon day of Margasirsha the Agrahayami ceremony (is performed). 2. He cooks a mess of sacrificial food, sacrifices two Agya oblations as at the SravawA sacrifice, and other oblations with (the following verses) : ‘The night whom men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us, Svaha! 5. The Annapatiya verse is Vag. Samh. XI, 83. 6. Comp. manav adhi, Rig-veda VIII, 72, 2. 2, 2. The two oblations belonging to the Sravan4 ceremony are those stated above, II, 14, 4. 5. 2. The first verses in which the Agrahdyanf night is called the consort of the year, or the image of the year, occur elsewhere with reference to the Ekash/aka night. See Atharva-veda III, 10; Taitt. III KANDA, 2 KANDIKA, 6. 339 ‘The night which is the image of the year, that we worship. May I reach old age, imparting strength to my offspring. Svaha! ‘To the Samvatsara, to the Parivatsara, to the Idavatsara, to the Idvatsara, to the Vatsara bring ye great adoration. May we, undecayed, unbeaten, long enjoy the favour of these (years) which are worthy of sacrifices. Svaha! ‘May summer, winter and spring, the rains be friendly, and may autumn be free of danger to us. In the safe protection of these seasons may we dwell, (and) may (they) last (to us) through a hundred years, Svaha!’ 3. He makes oblations of the cooked food to Soma, to (the Nakshatra) Mvzgasiras, to the full moon of Margasirsha, and to the winter. 4. After he has eaten (of the sacrificial food), he throws the remainder of the flour into a basket, (and then follow the same rites that have been stated above) from (the sacrificer’s) going out down to their cleaning themselves. 5. After the cleaning he says, ‘The Bali offering is finished.’ 6. After they have spread out to the west of the fire a layer (of straw) and a garment that has Samhita V, 7, 2, 1. See also below, Paraskara III, 3, 5. Samvatsara, Parivatsara, Id4vatsara, &c. are terms designating the different years of the quinquennial period of the Yuga. See Zimmer, Altindisches Leben, 369, 370. 4. See above, II, 14, 11-21 (not 19-21 as indicated by Professor Stenzler). 6. ‘Redescending’ means that they do not sleep any longer on high bedsteads, which they did from the Srévamit day till the Agrahfyanf, on account of the danger from the snakes, but on the ground. See the notes on Sankh.-Grzhya IV, 15, 22; 17, 1. Z2 340 PARASKARA-GRIHYA-SOTRA. not yet been washed, they ‘redescend,’ having bathed, wearing garments which have not yet been washed : the master (of the house) southward, his wife to the north (of her husband, and then the other persons belonging to the house) so that each younger one lies more to the north.
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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