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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1not 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. 7. Having caused the Brahman to sit down southward, and having placed to the north a water-pot, a Sami branch, an earth-clod taken out of a furrow, and a stone, he murmurs, looking at the fire: ‘This Agni is most valiant, he is most blessed, the best giver of a thousand boons, highly powerful. May he establish us both in the highest place.’ 8. To the west of the fire he joins his hands (and holds them) towards the east. g. With the three (verses), ‘The divine ship’ (Vag. Samh. X XI, 6-8) they ascend the layer (of straw). 10. He addresses the Brahman: ‘Brahman, we will redescend.’ 11, The Brahman having given his permission, they redescend with (the words), ‘ Life, fame, glory, strength, enjoyment of food, offspring !’ 12. Those who have received the initiation murmur, ‘May a good winter, a good spring, a good summer be bestowed on us. Blessed may be to us the rains; may the autumns be blessed to us.’ 13. With (the verse), ‘Be soft to us, O earth’ (Vag. Samh. XX XV, 21), they lie down on their right sides, their heads turned towards the east. 10, II. See the note on § 6. 12. On upeta, which means a person for whom the Upanayana has been performed, see my note, Sankhayana-Grvhya II, 1, 4. III KANDA, 3 KANDIKA, 5. 341 14. They arise with (the verse), ‘Up! with life, with blessed life. Up! with Parganya’s eye, with the seven spaces of the earth.’ 15. This (they repeat) two other times, with the Brahman’s permission. 16. Let them sleep on the ground four months (after the Pratyavarohaza), or as long as they like. KawnpikA 3. 1. After the Agrahdyazt (full moon follow) the three Ashéakas. 2. (The Ashéaké is) sacred to Indra, to the Visve dev4s, to PragApati, and to the Fathers. 3. (The oblations are made) with cakes, flesh, and vegetables, according to the order (of the three AshéakAs). 4. The first Ash¢ak4 (is celebrated) on the eighth day of the fortnight. 5. Having cooked a mess of sacrificial food and having sacrificed the two Agya portions, he sacrifices Agya oblations with (the texts) : (a) ‘Thirty sisters go to the appointed place, 14. The verse occurs, with a few differences, in the Kanva Sakh4 of the Vag. Samhita, II, 7, 5. 3, 1. On the Ash/aks, celebrated on the eighth days of the three dark fortnights following after the Agrahayant full moon, see Sankhayana III, 12 seqq. ; Asvaldyana II, 4; Gobhila III, 10. 2. As there are four deities named, I think it probable that they are referred to all Ash/ak4s indiscriminately ; comp. Asvalayana II, 4, 12, Thus in the Mantras prescribed for the first Ash/aka (Sfitras 5 and 6), Indra, the Visve devas, and Prag4pati are named ; to the Fathers belongs the Anvash/akya ceremony.
2Asvalayana II, 4, 12, Thus in the Mantras prescribed for the first Ash/aka (Sfitras 5 and 6), Indra, the Visve devas, and Prag4pati are named ; to the Fathers belongs the Anvash/akya ceremony. 3. With regard to the order of these substances the Grvhya texts differ. 5. Comp. Taitt. Samhita IV, 3, 11; Atharva-veda III, ro. (a) The thirty sisters seem to be the days of the month. As to 342 PARASKARA-GRIHYA-SOTRA. putting on the same badge. They spread out the seasons, the knowing sages; having the metres in their midst they walk around, the brilliant ones. Svaha ! (b) ‘ The shining one clothes herself with clouds, with the ways of the sun, the divine night: manifold animals which are borp, look about in this mother’s lap. Svaha! (c) ‘The Ekashéaké, devoting herself to austerities, has given birth to a child, to the majesty of Indra. Through him the gods have conquered the hostile tribes; he became the killer of the Asuras through his (divine) powers. Svaha! (d) ‘You have made me who am not the younger (sister), the younger; speaking the truth I desire this: may I be in his (i.e. the sacrificer’s ?) favour, as you are; may none of you supplant the other in her work. (e) ‘In my favour dwelt the omniscient one; he has found a firm standing; he has got a footing. May I be in his (i.e. the sacrificer’s ?) favour, as you are; may none of you supplant the other in her work. (f) ‘On the five dawns follows the fivefold milking ; on the cow with the five names, the five seasons. The five regions (of the sky) are estab- madhyefandas, comp. Taitt. Samh. loc. cit. § 1: Akandasvatt ushasa pepisdne; § 2: katushfomo abhavad yé turtya yaghasya pakshav réshayo bhavantt, gdyatrim trish/ubham gagatim anushfbham brzhad arkam yugiginaf suvar 4sbharann idam. (d) Probably one Ash/aka addresses the others, her sisters, as Gayarama explains this verse. (f) The explanation by which the ‘fivefold milking’ is referred to what is called in Taitt. Brihmava II, 2, 9, ‘the milkings of Pragapati,’ seems to me more than doubtful, for ‘the milkings r III KANDA, 3 KANDIKA, 6. 343 lished through the fifteenfold (Stoma); with one common face (they look over) the one world. Svaha ! (g) ‘She who shone forth as the first, is the child of truth. One (of them) bears the majesty of the waters ; one wanders in the courses of the sun; one (in those) of the heat; Savitvz shall govern one. Svaha ! (h) ‘She who shone forth as the first has become a cow in Yama’s realm. Give us milk, thou who art rich in milk, year by year. Sv4ha! (i) ‘She, the owner of bright bulls, has come to us with clouds and with light, she who has all shapes, the motley one, whose banner is fire. Carrying on the common work, leading us to old age, come to us thou who art exempt from old age, Ushas! Sva4ha!
3Sv4ha! (i) ‘She, the owner of bright bulls, has come to us with clouds and with light, she who has all shapes, the motley one, whose banner is fire. Carrying on the common work, leading us to old age, come to us thou who art exempt from old age, Ushas! Sva4ha! (k) ‘ The consort of the seasons, the first one has come to us, the leader of days, the producer of offspring. Being one, thou shinest manifold, Ushas. Being free from old age, thou leadest to old age everything else. Svaha!’ 6. He makes offerings of the mess of cooked food with (the verses) : ‘May the earth be peaceful, the air friendly to us; of PragApati’ are only four: viz. the dark night, the moonlight, the twilight, and the day. (i) Sukra-r’shabhé cannot be translated, as Professor Sterizler does, ‘die schénste unter den Lichtern’ (Madhava: sukreshu nakshatradishu sresh/4), for this meaning of rzshabh4 occurs only in later texts. The word is a Bahuvrihi compound, as the Petersburg Dictionary explains it. 6. In the first verse I have omitted vyasnavai, which impedes the construction and violates the metre. The word has found its way into the text, no doubt, in consequence of the phrase dirgham 4yur vyasnavai occurring in chap. 2, 2. In the second verse 344 PARASKARA-GRIHY A-SOTRA. may the heavens give us bliss and safety. May the points (of the horizon), the intermediate points, the upper points give us bliss, and may day and night create long life for us. Svaha! ‘May the waters, the rays protect us from all sides; may the creator, may the ocean turn away evil. The present and the future, may all be safe for me. Protected by Brahman, may I be well guarded. Svaha! ‘May all Adityas and the divine Vasus, may the Rudras and Maruts be our protectors. May Pragépati, the highest lord, bestow on us vigour, offspring, immortality, long life. Svaha!’ 7. And with (the formula), ‘To the Ash¢aka Svahéa !’ 8. The middle Ashéaka (is celebrated) with (the sacrifice of) a cow. 9. He sacrifices the omentum of that (cow) with (the verse), ‘Carry the omentum, O GAtavedas, to the fathers’ (Vag. Samh. XX XV, 20). 10. On the day following each (Ash/ak4), the Anvashéaké day, (he brings a sacrifice) with the left ribs and the left thigh, in an enclosure, according to (the ritual of) the Pizdapitrzyagiia. 11. Also to the female (ancestors he makes Pizda offerings) and pours (for them) strong liquor and water oblations into pits, and (offers) collyrium, salves, and garlands. 12. (He may also make oblations), if he likes, to the teacher and to the pupils who have no children. akrztad is corrupt. I have translated abhayam; comp. Asvalayana II, 4, 14. In the third verse I have left out mayi, as Professor Stenzler has done in his translation. III KANDA, 4 KANDIKA, 4. 345 13. And in the middle of the rainy season (there is) a fourth Ash¢aka on which vegetables are offered. KawopikA 4. 1. Now the building of the house. 2. Let him have his house built on an auspicious day.
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.
1not 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. 7. Having caused the Brahman to sit down southward, and having placed to the north a water-pot, a Sami branch, an earth-clod taken out of a furrow, and a stone, he murmurs, looking at the fire: ‘This Agni is most valiant, he is most blessed, the best giver of a thousand boons, highly powerful. May he establish us both in the highest place.’ 8. To the west of the fire he joins his hands (and holds them) towards the east. g. With the three (verses), ‘The divine ship’ (Vag. Samh. X XI, 6-8) they ascend the layer (of straw). 10. He addresses the Brahman: ‘Brahman, we will redescend.’ 11, The Brahman having given his permission, they redescend with (the words), ‘ Life, fame, glory, strength, enjoyment of food, offspring !’ 12. Those who have received the initiation murmur, ‘May a good winter, a good spring, a good summer be bestowed on us. Blessed may be to us the rains; may the autumns be blessed to us.’ 13. With (the verse), ‘Be soft to us, O earth’ (Vag. Samh. XX XV, 21), they lie down on their right sides, their heads turned towards the east. 10, II. See the note on § 6. 12. On upeta, which means a person for whom the Upanayana has been performed, see my note, Sankhayana-Grvhya II, 1, 4. III KANDA, 3 KANDIKA, 5. 341 14. They arise with (the verse), ‘Up! with life, with blessed life. Up! with Parganya’s eye, with the seven spaces of the earth.’ 15. This (they repeat) two other times, with the Brahman’s permission. 16. Let them sleep on the ground four months (after the Pratyavarohaza), or as long as they like. KawnpikA 3. 1. After the Agrahdyazt (full moon follow) the three Ashéakas. 2. (The Ashéaké is) sacred to Indra, to the Visve dev4s, to PragApati, and to the Fathers. 3. (The oblations are made) with cakes, flesh, and vegetables, according to the order (of the three AshéakAs). 4. The first Ash¢ak4 (is celebrated) on the eighth day of the fortnight. 5. Having cooked a mess of sacrificial food and having sacrificed the two Agya portions, he sacrifices Agya oblations with (the texts) : (a) ‘Thirty sisters go to the appointed place, 14. The verse occurs, with a few differences, in the Kanva Sakh4 of the Vag. Samhita, II, 7, 5. 3, 1. On the Ash/aks, celebrated on the eighth days of the three dark fortnights following after the Agrahayant full moon, see Sankhayana III, 12 seqq. ; Asvaldyana II, 4; Gobhila III, 10. 2. As there are four deities named, I think it probable that they are referred to all Ash/ak4s indiscriminately ; comp. Asvalayana II, 4, 12, Thus in the Mantras prescribed for the first Ash/aka (Sfitras 5 and 6), Indra, the Visve devas, and Prag4pati are named ; to the Fathers belongs the Anvash/akya ceremony.
2Asvalayana II, 4, 12, Thus in the Mantras prescribed for the first Ash/aka (Sfitras 5 and 6), Indra, the Visve devas, and Prag4pati are named ; to the Fathers belongs the Anvash/akya ceremony. 3. With regard to the order of these substances the Grvhya texts differ. 5. Comp. Taitt. Samhita IV, 3, 11; Atharva-veda III, ro. (a) The thirty sisters seem to be the days of the month. As to 342 PARASKARA-GRIHYA-SOTRA. putting on the same badge. They spread out the seasons, the knowing sages; having the metres in their midst they walk around, the brilliant ones. Svaha ! (b) ‘ The shining one clothes herself with clouds, with the ways of the sun, the divine night: manifold animals which are borp, look about in this mother’s lap. Svaha! (c) ‘The Ekashéaké, devoting herself to austerities, has given birth to a child, to the majesty of Indra. Through him the gods have conquered the hostile tribes; he became the killer of the Asuras through his (divine) powers. Svaha! (d) ‘You have made me who am not the younger (sister), the younger; speaking the truth I desire this: may I be in his (i.e. the sacrificer’s ?) favour, as you are; may none of you supplant the other in her work. (e) ‘In my favour dwelt the omniscient one; he has found a firm standing; he has got a footing. May I be in his (i.e. the sacrificer’s ?) favour, as you are; may none of you supplant the other in her work. (f) ‘On the five dawns follows the fivefold milking ; on the cow with the five names, the five seasons. The five regions (of the sky) are estab- madhyefandas, comp. Taitt. Samh. loc. cit. § 1: Akandasvatt ushasa pepisdne; § 2: katushfomo abhavad yé turtya yaghasya pakshav réshayo bhavantt, gdyatrim trish/ubham gagatim anushfbham brzhad arkam yugiginaf suvar 4sbharann idam. (d) Probably one Ash/aka addresses the others, her sisters, as Gayarama explains this verse. (f) The explanation by which the ‘fivefold milking’ is referred to what is called in Taitt. Brihmava II, 2, 9, ‘the milkings of Pragapati,’ seems to me more than doubtful, for ‘the milkings r III KANDA, 3 KANDIKA, 6. 343 lished through the fifteenfold (Stoma); with one common face (they look over) the one world. Svaha ! (g) ‘She who shone forth as the first, is the child of truth. One (of them) bears the majesty of the waters ; one wanders in the courses of the sun; one (in those) of the heat; Savitvz shall govern one. Svaha ! (h) ‘She who shone forth as the first has become a cow in Yama’s realm. Give us milk, thou who art rich in milk, year by year. Sv4ha! (i) ‘She, the owner of bright bulls, has come to us with clouds and with light, she who has all shapes, the motley one, whose banner is fire. Carrying on the common work, leading us to old age, come to us thou who art exempt from old age, Ushas! Sva4ha!
3Sv4ha! (i) ‘She, the owner of bright bulls, has come to us with clouds and with light, she who has all shapes, the motley one, whose banner is fire. Carrying on the common work, leading us to old age, come to us thou who art exempt from old age, Ushas! Sva4ha! (k) ‘ The consort of the seasons, the first one has come to us, the leader of days, the producer of offspring. Being one, thou shinest manifold, Ushas. Being free from old age, thou leadest to old age everything else. Svaha!’ 6. He makes offerings of the mess of cooked food with (the verses) : ‘May the earth be peaceful, the air friendly to us; of PragApati’ are only four: viz. the dark night, the moonlight, the twilight, and the day. (i) Sukra-r’shabhé cannot be translated, as Professor Sterizler does, ‘die schénste unter den Lichtern’ (Madhava: sukreshu nakshatradishu sresh/4), for this meaning of rzshabh4 occurs only in later texts. The word is a Bahuvrihi compound, as the Petersburg Dictionary explains it. 6. In the first verse I have omitted vyasnavai, which impedes the construction and violates the metre. The word has found its way into the text, no doubt, in consequence of the phrase dirgham 4yur vyasnavai occurring in chap. 2, 2. In the second verse 344 PARASKARA-GRIHY A-SOTRA. may the heavens give us bliss and safety. May the points (of the horizon), the intermediate points, the upper points give us bliss, and may day and night create long life for us. Svaha! ‘May the waters, the rays protect us from all sides; may the creator, may the ocean turn away evil. The present and the future, may all be safe for me. Protected by Brahman, may I be well guarded. Svaha! ‘May all Adityas and the divine Vasus, may the Rudras and Maruts be our protectors. May Pragépati, the highest lord, bestow on us vigour, offspring, immortality, long life. Svaha!’ 7. And with (the formula), ‘To the Ash¢aka Svahéa !’ 8. The middle Ashéaka (is celebrated) with (the sacrifice of) a cow. 9. He sacrifices the omentum of that (cow) with (the verse), ‘Carry the omentum, O GAtavedas, to the fathers’ (Vag. Samh. XX XV, 20). 10. On the day following each (Ash/ak4), the Anvashéaké day, (he brings a sacrifice) with the left ribs and the left thigh, in an enclosure, according to (the ritual of) the Pizdapitrzyagiia. 11. Also to the female (ancestors he makes Pizda offerings) and pours (for them) strong liquor and water oblations into pits, and (offers) collyrium, salves, and garlands. 12. (He may also make oblations), if he likes, to the teacher and to the pupils who have no children. akrztad is corrupt. I have translated abhayam; comp. Asvalayana II, 4, 14. In the third verse I have left out mayi, as Professor Stenzler has done in his translation. III KANDA, 4 KANDIKA, 4. 345 13. And in the middle of the rainy season (there is) a fourth Ash¢aka on which vegetables are offered. KawopikA 4. 1. Now the building of the house. 2. Let him have his house built on an auspicious day.
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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