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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1III 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. 3. Into the. pits (in which the posts shall be erected) he pours an oblation with (the words), ‘To the steady one, the earth-demon, sv4ha!’ 4. He erects the post. ‘This navel of the world I set up, a stream of wealth, promoting wealth. Here I erect a firm house ; may it stand in peace, dropping ghee. ‘Rich in horses and cows, rich in delight be set up, for the sake of great happiness. To thee may the young calf cry, to thee the lowing cows, the milkcows. ‘To thee (may) the young child (go), to thee the calf with its companions, to thee the cup of Parisrut, to thee (may they go) with pots of curds. 13. Ihave stated in the note on Sankhayana III, 13, 1 my reasons for believing that the true reading of this Sitra is not madhy4varshe (in the middle of the rainy season), but maghyavarshe (the festival celebrated during the rainy season under the Nakshatra Magh4s). There are no express rules given with regard to the third Ashfak4, but I think we should understand this Sftra as involving a statement on that Ash/ak4: (The third Ash/aka) and the fourth, on the Maghyavarsha day, are Sak4shfakds (Ash/akas on which vegetables are offered). SAankhdyana (Grehya III, 13, 1) declares that the ritual of the fourth Ash/aka is identical with that of the second. 4, 3. Asvalayana-Grshya II, 8, 15. 4. On gagadaif saha (in the third verse) see my note on Sankhayana-Grchya III, 2, 9. 346 PARASKARA-GRIHYA-SOTRA. ‘The consort of Peace, the great one, beautifully attired—bestow on us, O blessed one, wealth and manly power, which may be rich in horses and cows, full of sap like a tree’s leaf. May our wealth increase here, clothing itself with prospering ’—with (these four Mantras) he approaches the four (posts). 5. Having established the fire inside (the house), having made the Brahman sit down towards the south, having placed a water-pot to the north, and cooked a mess of sacrificial food, he goes out (of the house), and standing near the door, he addresses the Brahman, ‘Brahman, I enter (the house) !’ 6. When the Brahman has given his consent, he enters with (the formula), ‘To right I advance, to luck I advance!’ 7. Having prepared Agya and sacrificed two Agya oblations with (the two parts of the Mantra), ‘Here is joy’ (Vag. Samh. VIII, 51 a), he sacrifices other oblations with (the verses) : (a) ‘ VAstoshpati! Receive us (into thy protection); give us good entering and drive away from us evil. For what we ask thee, with that favour us: be a saviour to us, to men and animals. Svaha! (b) ‘ Vastoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma). Free from decay may we dwell in thy friendship ; give us thy favour, as a father to his sons. Svaha!
2For what we ask thee, with that favour us: be a saviour to us, to men and animals. Svaha! (b) ‘ Vastoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma). Free from decay may we dwell in thy friendship ; give us thy favour, as a father to his sons. Svaha! (c) ‘Vastoshpati! Let us be in a fellowship with thee, which may be valiant, joyful, and well proceeding. Protect our wishes when we rest and 7. Rig-veda VI, 543; 55, 1. III KANDA, 4 KANDIKA, 9. 347 when we do our work. Protect us always, ye (gods), and give us welfare. Svaha! (d) ‘ Driving away calamity, VAstoshpati, assuming all shapes, be a kind friend to us. Sv4ha!’ 8. He makes offerings of the mess of cooked food (with the following Mantras) : (a) ‘Agni, Indra, Brzhaspati, the Visve devas I invoke, Sarasvati and Vagi. Give me a dwellingplace, ye vigorous ones. Svaha! (b) ‘To all the divine hosts of serpents, to the Himavat, the Sudarsana (mountain), and the Vasus, Rudras, Adityas, fs4na with his companions, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (c) ‘To forenoon and afternoon both together with noon, to evening and midnight, to the goddess of dawn with her wide path, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (d) ‘To the Creator and the Changer, to Visvakarman, to the herbs and trees, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (e) ‘To Dhatr7 and Vidhatvz, and to the Lord of treasures together with them, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (f) ‘As a lucky, a happy (place), give me this dwelling-place, Brahman and PragApati, and all deities. Svaha!’ g. After he has partaken (of the sacrificial food), let him put into a brass vessel the different things which he has brought together, Udumbara leaves with strong liquor, green turf, cowdung, curds, 8a. V4gi is, as the name shows, the goddess of quick vigour. Gayaréma explains V4gt, a name of Sit, as a personification of food. b. Comp. Asvalayana II, 1,14. On gagada, comp. above, § 4. 348 PARASKARA-GRIHYA-SOTRA. honey, ghee, Kusa grass, and barley, and let him besprinkle the seats and shrines (for the images of the gods). 10. He touches (the wall and the posts) at their eastern juncture with (the words), ‘May luck and glory protect thee at thy eastern juncture.’ 11. He touches (them) at their southern juncture with (the words), ‘May sacrifice and sacrificial fee protect thee at thy southern juncture.’ 12. He touches (them) at their western juncture with (the words), ‘May food and the Brahmaza protect thee at thy western juncture. 13. He touches (them) at their northern juncture with (the words), ‘ May vigour and delight protect thee at thy northern juncture.’ 14. He then goes out (of the house) and worships the quarters (of the horizon, the east) with (the formulas), ‘May Ketd (i.e. will?) and Suketé (i.e. good-will ?) protect me from the east.
3He then goes out (of the house) and worships the quarters (of the horizon, the east) with (the formulas), ‘May Ketd (i.e. will?) and Suketé (i.e. good-will ?) protect me from the east. ‘Agni is Keté; the Sun is Suketa: to them I apply; to them be adoration; may they protect me from the east.’ 15. Then to the south: ‘ May that which protects and that which guards, protect me from the south. ‘The Day is that which protects; the Night is that which guards; to them I apply; to them be adoration; may they protect me from the south.’ 16. Then to the west: ‘May the shining one and the waking one protect me from the west. ‘Food is the shining one; Breath is the waking one; to them I apply; to them be adoration; may they protect me from the west.’ 17. Then to the north: ‘May the sleepless one and the not-slumbering one protect me from the north. III KANDA, 5 KANDIKA, 3. 349 ‘The Moon is the sleepless one; the Wind is the not-slumbering one; to them I apply; to them be adoration; may they protect me from the north.’ 18. When (the house) is finished, he enters it with (the formulas), ‘Law, the chief post! Fortune, the pinnacle! Day and night, the two door-boards ! ‘Indra’s house is wealthy, protecting; that I enter with my children, with my cattle, with everything that is mine. ‘Hither is called the whole number (of relatives), the friends whose coming is good. Thus (I enter) thee, O house. May our dwellings be full of inviolable heroes from all sides!’ 19. Then (follows) feeding of the Brahmazas. KawpikA 5. 1. Now (follows) the putting up of the waterbarrel. 2. To the north-east he digs a pit like (the pit for) a sacrificial post, strews into it Kusa grass, fried grains, fruits of the soap-tree, and other auspicious things, and therein he establishes the water-barrel with (the words), ‘The sea art thou.’ 3. He pours water into it with (the verse), ‘Ye 18. Comp. Sankhayana-Grshya ITI, 3, 7 seq.; chap. 4,10. The comparison of Sankhayana shows that we have to divide saha pragay4 pasubhiA, saha yan me kivifid asty, upahfitaz, &c. SAdhusamvritah (if the reading is correct) seems to me to be the nom. plur. of sadhusamvrzt. I understand this to be a Bahuvrihi compound, in which samvrit means ‘the approaching.’ In Atharvaveda VII, 60, 4 we have sakhayak svidusammudak. After sale a verb meaning ‘I enter,’ or something like that, has been lost. 5, 3. Rig-veda X, 30, 12. 350 PARASKARA-GRIHYA-SUTRA. waters, rich in wealth, ye possess goods. Ye bring us good insight and immortality. Ye are the rulers over wealth and blessed offspring. May Sarasvati give strength to him who praises her !’— 4. And with the three (verses), ‘O waters, ye are’ (Vag. Samhité XI, 50 seqq.). 5. Then (follows) feeding of the Brahmazas. KawnpikA 6, ‘ 1. Now the cure for headache. 2. Having moistened his hands, he passes them <
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.
1III 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. 3. Into the. pits (in which the posts shall be erected) he pours an oblation with (the words), ‘To the steady one, the earth-demon, sv4ha!’ 4. He erects the post. ‘This navel of the world I set up, a stream of wealth, promoting wealth. Here I erect a firm house ; may it stand in peace, dropping ghee. ‘Rich in horses and cows, rich in delight be set up, for the sake of great happiness. To thee may the young calf cry, to thee the lowing cows, the milkcows. ‘To thee (may) the young child (go), to thee the calf with its companions, to thee the cup of Parisrut, to thee (may they go) with pots of curds. 13. Ihave stated in the note on Sankhayana III, 13, 1 my reasons for believing that the true reading of this Sitra is not madhy4varshe (in the middle of the rainy season), but maghyavarshe (the festival celebrated during the rainy season under the Nakshatra Magh4s). There are no express rules given with regard to the third Ashfak4, but I think we should understand this Sftra as involving a statement on that Ash/ak4: (The third Ash/aka) and the fourth, on the Maghyavarsha day, are Sak4shfakds (Ash/akas on which vegetables are offered). SAankhdyana (Grehya III, 13, 1) declares that the ritual of the fourth Ash/aka is identical with that of the second. 4, 3. Asvalayana-Grshya II, 8, 15. 4. On gagadaif saha (in the third verse) see my note on Sankhayana-Grchya III, 2, 9. 346 PARASKARA-GRIHYA-SOTRA. ‘The consort of Peace, the great one, beautifully attired—bestow on us, O blessed one, wealth and manly power, which may be rich in horses and cows, full of sap like a tree’s leaf. May our wealth increase here, clothing itself with prospering ’—with (these four Mantras) he approaches the four (posts). 5. Having established the fire inside (the house), having made the Brahman sit down towards the south, having placed a water-pot to the north, and cooked a mess of sacrificial food, he goes out (of the house), and standing near the door, he addresses the Brahman, ‘Brahman, I enter (the house) !’ 6. When the Brahman has given his consent, he enters with (the formula), ‘To right I advance, to luck I advance!’ 7. Having prepared Agya and sacrificed two Agya oblations with (the two parts of the Mantra), ‘Here is joy’ (Vag. Samh. VIII, 51 a), he sacrifices other oblations with (the verses) : (a) ‘ VAstoshpati! Receive us (into thy protection); give us good entering and drive away from us evil. For what we ask thee, with that favour us: be a saviour to us, to men and animals. Svaha! (b) ‘ Vastoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma). Free from decay may we dwell in thy friendship ; give us thy favour, as a father to his sons. Svaha!
2For what we ask thee, with that favour us: be a saviour to us, to men and animals. Svaha! (b) ‘ Vastoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma). Free from decay may we dwell in thy friendship ; give us thy favour, as a father to his sons. Svaha! (c) ‘Vastoshpati! Let us be in a fellowship with thee, which may be valiant, joyful, and well proceeding. Protect our wishes when we rest and 7. Rig-veda VI, 543; 55, 1. III KANDA, 4 KANDIKA, 9. 347 when we do our work. Protect us always, ye (gods), and give us welfare. Svaha! (d) ‘ Driving away calamity, VAstoshpati, assuming all shapes, be a kind friend to us. Sv4ha!’ 8. He makes offerings of the mess of cooked food (with the following Mantras) : (a) ‘Agni, Indra, Brzhaspati, the Visve devas I invoke, Sarasvati and Vagi. Give me a dwellingplace, ye vigorous ones. Svaha! (b) ‘To all the divine hosts of serpents, to the Himavat, the Sudarsana (mountain), and the Vasus, Rudras, Adityas, fs4na with his companions, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (c) ‘To forenoon and afternoon both together with noon, to evening and midnight, to the goddess of dawn with her wide path, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (d) ‘To the Creator and the Changer, to Visvakarman, to the herbs and trees, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (e) ‘To Dhatr7 and Vidhatvz, and to the Lord of treasures together with them, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (f) ‘As a lucky, a happy (place), give me this dwelling-place, Brahman and PragApati, and all deities. Svaha!’ g. After he has partaken (of the sacrificial food), let him put into a brass vessel the different things which he has brought together, Udumbara leaves with strong liquor, green turf, cowdung, curds, 8a. V4gi is, as the name shows, the goddess of quick vigour. Gayaréma explains V4gt, a name of Sit, as a personification of food. b. Comp. Asvalayana II, 1,14. On gagada, comp. above, § 4. 348 PARASKARA-GRIHYA-SOTRA. honey, ghee, Kusa grass, and barley, and let him besprinkle the seats and shrines (for the images of the gods). 10. He touches (the wall and the posts) at their eastern juncture with (the words), ‘May luck and glory protect thee at thy eastern juncture.’ 11. He touches (them) at their southern juncture with (the words), ‘May sacrifice and sacrificial fee protect thee at thy southern juncture.’ 12. He touches (them) at their western juncture with (the words), ‘May food and the Brahmaza protect thee at thy western juncture. 13. He touches (them) at their northern juncture with (the words), ‘ May vigour and delight protect thee at thy northern juncture.’ 14. He then goes out (of the house) and worships the quarters (of the horizon, the east) with (the formulas), ‘May Ketd (i.e. will?) and Suketé (i.e. good-will ?) protect me from the east.
3He then goes out (of the house) and worships the quarters (of the horizon, the east) with (the formulas), ‘May Ketd (i.e. will?) and Suketé (i.e. good-will ?) protect me from the east. ‘Agni is Keté; the Sun is Suketa: to them I apply; to them be adoration; may they protect me from the east.’ 15. Then to the south: ‘ May that which protects and that which guards, protect me from the south. ‘The Day is that which protects; the Night is that which guards; to them I apply; to them be adoration; may they protect me from the south.’ 16. Then to the west: ‘May the shining one and the waking one protect me from the west. ‘Food is the shining one; Breath is the waking one; to them I apply; to them be adoration; may they protect me from the west.’ 17. Then to the north: ‘May the sleepless one and the not-slumbering one protect me from the north. III KANDA, 5 KANDIKA, 3. 349 ‘The Moon is the sleepless one; the Wind is the not-slumbering one; to them I apply; to them be adoration; may they protect me from the north.’ 18. When (the house) is finished, he enters it with (the formulas), ‘Law, the chief post! Fortune, the pinnacle! Day and night, the two door-boards ! ‘Indra’s house is wealthy, protecting; that I enter with my children, with my cattle, with everything that is mine. ‘Hither is called the whole number (of relatives), the friends whose coming is good. Thus (I enter) thee, O house. May our dwellings be full of inviolable heroes from all sides!’ 19. Then (follows) feeding of the Brahmazas. KawpikA 5. 1. Now (follows) the putting up of the waterbarrel. 2. To the north-east he digs a pit like (the pit for) a sacrificial post, strews into it Kusa grass, fried grains, fruits of the soap-tree, and other auspicious things, and therein he establishes the water-barrel with (the words), ‘The sea art thou.’ 3. He pours water into it with (the verse), ‘Ye 18. Comp. Sankhayana-Grshya ITI, 3, 7 seq.; chap. 4,10. The comparison of Sankhayana shows that we have to divide saha pragay4 pasubhiA, saha yan me kivifid asty, upahfitaz, &c. SAdhusamvritah (if the reading is correct) seems to me to be the nom. plur. of sadhusamvrzt. I understand this to be a Bahuvrihi compound, in which samvrit means ‘the approaching.’ In Atharvaveda VII, 60, 4 we have sakhayak svidusammudak. After sale a verb meaning ‘I enter,’ or something like that, has been lost. 5, 3. Rig-veda X, 30, 12. 350 PARASKARA-GRIHYA-SUTRA. waters, rich in wealth, ye possess goods. Ye bring us good insight and immortality. Ye are the rulers over wealth and blessed offspring. May Sarasvati give strength to him who praises her !’— 4. And with the three (verses), ‘O waters, ye are’ (Vag. Samhité XI, 50 seqq.). 5. Then (follows) feeding of the Brahmazas. KawnpikA 6, ‘ 1. Now the cure for headache. 2. Having moistened his hands, he passes them <
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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