Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nar4yana, states that this bundle should consist of fifty blades of Kusa grass. Comp. also the Grzhya-samgraha-parisish/a I, 89-90. 8. Comp. the passages quoted by Dr. Bloomfield, Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxv, p. 565, note 2. 9. This Stra shows that the paristaraza, though already treated of in Sitras 1-4, is not to be performed till after the ‘ carrying forward’ of the Pramité water. Comp. Nardyaza’s note on Sftra 1 (p. 123 of the German edition). That this is indeed the order of the different acts is confirmed by Paraskara I, 1, 2. I ADHYAYA, 8 KHANDA, 21. 25 10. Bending his right knee, 11. The left when worshipping the Manes. 12. The strewing around (of the grass) is not necessary in the Agya offerings, 13. Nor in the standing offerings, according to Mandikeya. 14. He now measures off with the span (of his hand) two Kusa blades, which are not unequal, with unbroken points, bearing no young shoots in them, and severs them (from their roots) with a Kusa blade, saying, ‘ Purifiers are ye.’ 15. There aretwo orthree (of these Kusa strainers). 16. He holds them with their points to the east and sprinkles them (with water, saying), ‘ Belonging to Vishzu.’ 17. With the two Kusa blades he sprinkles (water) around the fire three times, keeping his right side turned towards it, 18, Takes up the Agya pot with the words, ‘Milk of the cows art thou;’ 19. Puts it on the fire with the words, ‘ For sap thee ;’ 20. Takes it from the fire towards the north with the words, ‘ For juice thee ;’ 21. And holding the two (Kusa) strainers with their points to the north, seizing them on both sides 13. ‘In the standing offerings, such as the Vaisvadeva sacrifice in the morning and in the evening.’ Narayana, 14-16. Vagasaneyi Samhita I, 12a. 18. Vag. Samh. IV, 3a. 19. Vag. Samh. I, 22 d. 20. Vag. Samh. I, 30 c. 21. Vag. Samh. I, 12b.—The division of Sfitras 21 and 22 should be after iti, not, as the Indian tradition has it, after rasmibhidZ. 26 SANKHAYANA-GRIHYA-SOTRA, with his two thumbs and fourth fingers, he bends them down, the points upwards, and dips them into the Agya with the words, ‘By the impulse of Savitar I purify thee with this uninjured purifier, with the rays of the good sun.’ 22. (This) preparation of the Agya (takes place) each time. 23. Let him not offer (Agya) which has not been (thus) prepared. 24. Also the waters in the Sruva spoon (he purifies) with the words, ‘(By the impulse) of Savitar (I purify) you.’ 25. This (is called) the PrayftA and the ProxsHant water. Kuawpa 9. 1. The Sruva spoon (serves as) a vessel. 2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen. 3. Taking up Kusa blades with the left, and the
2This (is called) the PrayftA and the ProxsHant water. Kuawpa 9. 1. The Sruva spoon (serves as) a vessel. 2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen. 3. Taking up Kusa blades with the left, and the 24, 25. Ramadandra: ‘He pours water into the Sruva and purifies this also, as he had done with the Agya (Sfitra 21)... . He then pours a little portion of that water on to the Pra#ita water (see above, Stra 8), and with the rest, which is called the Prokshat water, he sprinkles the sacrificial food, the fuel, and the Barhis.’ ; 9, 1. ‘When no special rule is stated, the Sruva is to be understood as the vessel (for the offering), Thereby the rule, ‘The Guhf is the vessel” (Srauta-sftra III, 19, 5) is abolished (for the Grthya rites)’ Narayana. 3. The manner of holding the Sruva in which the Agya is, is described by KAtydyana, Sraut. I, 10, 6 seq., Stenzler’s note on Paraskara I, 1, 4. I ADHYAYA, 9 KHANDA, I0. 27 Sruva at its bottom with the right hand, with the words, ‘ The hand of Vishzu art thou’— 4. He offers with the Sruva the Agya oblations. 5. Beginning from the north-west side of the fire he offers (the Agya) unintermittingly on the south side (of the fire) with (the verse), ‘Thou Agni art full of foresight’ (Rig-veda I, 31, 10). 6. Beginning from the south-west side of the fire he unintermittingly offers on the north side with (the verse), ‘To whom these snowy mountains’ (Rig-veda X, 121, 4). 7. To Agni belongs the northern Agya portion, to Soma the southern. 8. In the middle (are made) the other oblations, g. (With the words,) ‘Agni is the begetter; may he give to me N.N. as my wife; sv4ha! ‘Soma is rich in wives; may he make me rich in wives by N.N.; svaha! ‘Pdshan is rich in kindred; may he make me rich in kindred by the father, the mother, the brothers of N. N.; svaha!’ 10. At the Agya oblations the offering of the two a portions and of the Svish¢akvzt oblation is not standing, 4. As to the characteristics of Agya (sacrificial butter), which is the substance offered at most of the Grzhya sacrifices, comp. the statements of the Grzhya-samgraha-parisishéa I, 105 seq. 5. Aviskhinnam (unintermittingly) is explained in N4r.’s commentary by ekadhfraya. 8 seq. Here are indicated the chief oblations of this sacrifice (any4 S&hutayah pradhanabhata/, Nar.), or the &vapa (the insertion, Sfitra 12) which comes between the standing introductory and concluding oblations. 1o. On Svish/akrit, comp. Weber, Indische Studien, IX, 217. 28 SANKHAYANA-GRIHYA-SOTRA. 1t. Nor in the standing oblations, according to Mazdikeya. 12. The place for the insertion is the interval between the Mahdvydhvvtis, the general expiation, ° and the oblation to Pragapati. 11. See chap. 8, 13.
3On Svish/akrit, comp. Weber, Indische Studien, IX, 217. 28 SANKHAYANA-GRIHYA-SOTRA. 1t. Nor in the standing oblations, according to Mazdikeya. 12. The place for the insertion is the interval between the Mahdvydhvvtis, the general expiation, ° and the oblation to Pragapati. 11. See chap. 8, 13. 12. This Sftra prescribes where the 4v4pa, i.e. the special characteristical offerings of each sacrifice, is to be inserted between the regular offerings that belong to the standing model. The same subject is treated of in the Srauta-sftra in the two rules, I, 16, 3 and 4: ‘Whatsoever is offered between the two Agya portions and the Svish/akrit, that is called Av4pa; this is the chief part (pradhana) (of the sacrifice); the other (oblations) are subordinate thereto (tadang4ni).’ The position of the 4v4pa among the other oblations is indicated by Paraskara in the following rule (I, 5, 6): ‘Between the general expiation and the oblation to PragApati, this is the place for the dvapa.’ (The word vivahe at the end of this Sfitra seems to me to belong not to this rule, but to Sfitra 7.) Our SAtra is identical with that of Paraskara word for word; only instead of sarvaprayashitta, as Paraskara has, we read here, mahavy&hritisarvaprayaskitta. This means, I believe, that the dvapa, preceded and followed by the Mahavyahrzti oblations (comp. below, I, 12, 13), should be placed between the Sarvaprayassitta and the Pragapatya oblation. The oblations made with the Mahavyahretayas are fourin number; the corresponding formulas are: bhtA svaha, bhuvaé svaha, sv svaha, bhfr bhuvad svad svaha (comp. below, chap. 12,12). The Sarvaprayaséitta (general expiation) consists of two oblations, one with the three Mahavyahrstayas, the other with the verse ayds Aigne, quoted in the Srauta-sftra III, 19, 3, and in Asvaldyana’s Srauta-sfitra I, 11,13. (On the Sarvaprayaséitta in the Srauta ritual, compare Hillebrandt, Neu- und Vollmondsopfer, p. 166.) The Pragapatya oblation is performed with the formula Pragdpataye sviha. The discussions of Narayana on this Sfitra (see p. 125 of the German edition) evidently fail to bring out the true meaning of the text; according to this commentator the oblations follow each other in this order : the two Agyabhagas, the principal oblations (pradhandhutayad), the Svish/akrit, the four Mahivyahrti oblations, the two Sarvaprayaséitta oblations, the Pragapatya oblation. Finally we may mention the corrupt form in which the corresponding passage of the Sdmbavya-sfitra is pre- I ADHYAYA, 9 KHANDA, 19. 29 13. If the oblation consists in Agya, let him seize the Kusa blades in his left hand with his right hand at their points and with the left at their roots, and let him wet their points (with Agya) in the Sruva, the middle and the roots in the Agya pot; 14. In the oblations of cooked food, however, the points in the Srué, the middle in the Sruva, the roots in the Agya pot.
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.
1Nar4yana, states that this bundle should consist of fifty blades of Kusa grass. Comp. also the Grzhya-samgraha-parisish/a I, 89-90. 8. Comp. the passages quoted by Dr. Bloomfield, Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxv, p. 565, note 2. 9. This Stra shows that the paristaraza, though already treated of in Sitras 1-4, is not to be performed till after the ‘ carrying forward’ of the Pramité water. Comp. Nardyaza’s note on Sftra 1 (p. 123 of the German edition). That this is indeed the order of the different acts is confirmed by Paraskara I, 1, 2. I ADHYAYA, 8 KHANDA, 21. 25 10. Bending his right knee, 11. The left when worshipping the Manes. 12. The strewing around (of the grass) is not necessary in the Agya offerings, 13. Nor in the standing offerings, according to Mandikeya. 14. He now measures off with the span (of his hand) two Kusa blades, which are not unequal, with unbroken points, bearing no young shoots in them, and severs them (from their roots) with a Kusa blade, saying, ‘ Purifiers are ye.’ 15. There aretwo orthree (of these Kusa strainers). 16. He holds them with their points to the east and sprinkles them (with water, saying), ‘ Belonging to Vishzu.’ 17. With the two Kusa blades he sprinkles (water) around the fire three times, keeping his right side turned towards it, 18, Takes up the Agya pot with the words, ‘Milk of the cows art thou;’ 19. Puts it on the fire with the words, ‘ For sap thee ;’ 20. Takes it from the fire towards the north with the words, ‘ For juice thee ;’ 21. And holding the two (Kusa) strainers with their points to the north, seizing them on both sides 13. ‘In the standing offerings, such as the Vaisvadeva sacrifice in the morning and in the evening.’ Narayana, 14-16. Vagasaneyi Samhita I, 12a. 18. Vag. Samh. IV, 3a. 19. Vag. Samh. I, 22 d. 20. Vag. Samh. I, 30 c. 21. Vag. Samh. I, 12b.—The division of Sfitras 21 and 22 should be after iti, not, as the Indian tradition has it, after rasmibhidZ. 26 SANKHAYANA-GRIHYA-SOTRA, with his two thumbs and fourth fingers, he bends them down, the points upwards, and dips them into the Agya with the words, ‘By the impulse of Savitar I purify thee with this uninjured purifier, with the rays of the good sun.’ 22. (This) preparation of the Agya (takes place) each time. 23. Let him not offer (Agya) which has not been (thus) prepared. 24. Also the waters in the Sruva spoon (he purifies) with the words, ‘(By the impulse) of Savitar (I purify) you.’ 25. This (is called) the PrayftA and the ProxsHant water. Kuawpa 9. 1. The Sruva spoon (serves as) a vessel. 2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen. 3. Taking up Kusa blades with the left, and the
2This (is called) the PrayftA and the ProxsHant water. Kuawpa 9. 1. The Sruva spoon (serves as) a vessel. 2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen. 3. Taking up Kusa blades with the left, and the 24, 25. Ramadandra: ‘He pours water into the Sruva and purifies this also, as he had done with the Agya (Sfitra 21)... . He then pours a little portion of that water on to the Pra#ita water (see above, Stra 8), and with the rest, which is called the Prokshat water, he sprinkles the sacrificial food, the fuel, and the Barhis.’ ; 9, 1. ‘When no special rule is stated, the Sruva is to be understood as the vessel (for the offering), Thereby the rule, ‘The Guhf is the vessel” (Srauta-sftra III, 19, 5) is abolished (for the Grthya rites)’ Narayana. 3. The manner of holding the Sruva in which the Agya is, is described by KAtydyana, Sraut. I, 10, 6 seq., Stenzler’s note on Paraskara I, 1, 4. I ADHYAYA, 9 KHANDA, I0. 27 Sruva at its bottom with the right hand, with the words, ‘ The hand of Vishzu art thou’— 4. He offers with the Sruva the Agya oblations. 5. Beginning from the north-west side of the fire he offers (the Agya) unintermittingly on the south side (of the fire) with (the verse), ‘Thou Agni art full of foresight’ (Rig-veda I, 31, 10). 6. Beginning from the south-west side of the fire he unintermittingly offers on the north side with (the verse), ‘To whom these snowy mountains’ (Rig-veda X, 121, 4). 7. To Agni belongs the northern Agya portion, to Soma the southern. 8. In the middle (are made) the other oblations, g. (With the words,) ‘Agni is the begetter; may he give to me N.N. as my wife; sv4ha! ‘Soma is rich in wives; may he make me rich in wives by N.N.; svaha! ‘Pdshan is rich in kindred; may he make me rich in kindred by the father, the mother, the brothers of N. N.; svaha!’ 10. At the Agya oblations the offering of the two a portions and of the Svish¢akvzt oblation is not standing, 4. As to the characteristics of Agya (sacrificial butter), which is the substance offered at most of the Grzhya sacrifices, comp. the statements of the Grzhya-samgraha-parisishéa I, 105 seq. 5. Aviskhinnam (unintermittingly) is explained in N4r.’s commentary by ekadhfraya. 8 seq. Here are indicated the chief oblations of this sacrifice (any4 S&hutayah pradhanabhata/, Nar.), or the &vapa (the insertion, Sfitra 12) which comes between the standing introductory and concluding oblations. 1o. On Svish/akrit, comp. Weber, Indische Studien, IX, 217. 28 SANKHAYANA-GRIHYA-SOTRA. 1t. Nor in the standing oblations, according to Mazdikeya. 12. The place for the insertion is the interval between the Mahdvydhvvtis, the general expiation, ° and the oblation to Pragapati. 11. See chap. 8, 13.
3On Svish/akrit, comp. Weber, Indische Studien, IX, 217. 28 SANKHAYANA-GRIHYA-SOTRA. 1t. Nor in the standing oblations, according to Mazdikeya. 12. The place for the insertion is the interval between the Mahdvydhvvtis, the general expiation, ° and the oblation to Pragapati. 11. See chap. 8, 13. 12. This Sftra prescribes where the 4v4pa, i.e. the special characteristical offerings of each sacrifice, is to be inserted between the regular offerings that belong to the standing model. The same subject is treated of in the Srauta-sftra in the two rules, I, 16, 3 and 4: ‘Whatsoever is offered between the two Agya portions and the Svish/akrit, that is called Av4pa; this is the chief part (pradhana) (of the sacrifice); the other (oblations) are subordinate thereto (tadang4ni).’ The position of the 4v4pa among the other oblations is indicated by Paraskara in the following rule (I, 5, 6): ‘Between the general expiation and the oblation to PragApati, this is the place for the dvapa.’ (The word vivahe at the end of this Sfitra seems to me to belong not to this rule, but to Sfitra 7.) Our SAtra is identical with that of Paraskara word for word; only instead of sarvaprayashitta, as Paraskara has, we read here, mahavy&hritisarvaprayaskitta. This means, I believe, that the dvapa, preceded and followed by the Mahavyahrzti oblations (comp. below, I, 12, 13), should be placed between the Sarvaprayassitta and the Pragapatya oblation. The oblations made with the Mahavyahretayas are fourin number; the corresponding formulas are: bhtA svaha, bhuvaé svaha, sv svaha, bhfr bhuvad svad svaha (comp. below, chap. 12,12). The Sarvaprayaséitta (general expiation) consists of two oblations, one with the three Mahavyahrstayas, the other with the verse ayds Aigne, quoted in the Srauta-sftra III, 19, 3, and in Asvaldyana’s Srauta-sfitra I, 11,13. (On the Sarvaprayaséitta in the Srauta ritual, compare Hillebrandt, Neu- und Vollmondsopfer, p. 166.) The Pragapatya oblation is performed with the formula Pragdpataye sviha. The discussions of Narayana on this Sfitra (see p. 125 of the German edition) evidently fail to bring out the true meaning of the text; according to this commentator the oblations follow each other in this order : the two Agyabhagas, the principal oblations (pradhandhutayad), the Svish/akrit, the four Mahivyahrti oblations, the two Sarvaprayaséitta oblations, the Pragapatya oblation. Finally we may mention the corrupt form in which the corresponding passage of the Sdmbavya-sfitra is pre- I ADHYAYA, 9 KHANDA, 19. 29 13. If the oblation consists in Agya, let him seize the Kusa blades in his left hand with his right hand at their points and with the left at their roots, and let him wet their points (with Agya) in the Sruva, the middle and the roots in the Agya pot; 14. In the oblations of cooked food, however, the points in the Srué, the middle in the Sruva, the roots in the Agya pot.
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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